"THE PRINCE OF PEACE."-ISAIAH IX, 6.

WHO merits this more glorious name
Than e'er was gain'd by deeds of fame ?
His victories more than Cyrus won,
Philip, or Philip's warlike son?
The Cæsars in their proudest hour,
Or Alfred in his height of power?
Spain's mightiest monarch we can bring *;
And Sweden's mad, but bravest king+;
Peter of Russia, he whose sway
Brought that rude country forth to day;
Henry of France, of just renown;
And he who wore an emperor's crown.
The Prince of Peace! but how can we
Show forth his power and dignity?
Or contemplate the glorious plan
Which sent Him forth both God and Man,
And has affix'd to that bright name
Titles which God alone can claim?

The government on Him shall rest,
Wonderful Counsellor, and best:
Wondrous Himself-his wondrous love,
The highest heights it soars above!
His dying and his rising power!
His Gospel in its brightest hour!
He is a Prince by rightful claim,
Jehovah was his ancient name.
No monarch e'er ao great and brave,
But He that power and wisdom gave.
King of all earthly kings is He;
His realm extends o'er land and sea.
Uniting all those names in one,

Which were of old bestow'd on men:
David, a Prophet and a Prince ;

There have been Priests and Prophets since:
But all united were in Him,

Prophet and Priest, as well as King.

Lord of all spirits He shall reign:
Unperishable shall remain

His laws, which were ordain'd before
Time on his flight began to soar;
And indestructible his power,
It shall not know a closing hour.
He was a Prince, in that He bore
The guilt of sin we all deplore.
He conquer'd when he died, and rose
And triumph'd o'er his people's foes.
He reigns in power and glory now,
And heavenly hosts before him bow.
The Prince of Peace to Gentile lands,
Pre-eminently Jesus stands;
And will his own again restore
To all their ancient rights, and more.
Th' expected day we know is near,
And Judah's King shall soon appear.
Then shall remotest nations know
The Prince of Peace, who will bestow
Freedom from all the woes entail'd,
Since Adam in obedience fail'd;
For He, that second Adam, paid
The heavy debt which sinners made.

Oh! for that bright, that glorious hour,
When He shall come in pomp and power;
Whether in person, while the sky
Shall ring with hallelujahs high;

Or hy His Spirit, to maintain
Within the heart Messiah's reign.
An awful, and more distant day,
When Heaven and Earth shall pass away,
Involv'd in one consuming fire,

His word declares, and we desire :
His saints shall rise, and on him call,
Who is their Prince, their All in All!
S. HOPKINS.

MEMORIALS OF THE LATE REV. T. STEVENSON, Minister of Gate Street Chapel, London. 12mo. pp. 83.

These "Memorials" present a singularly interesting portraiture of the evangelical ministry of the late Mr Stevenson. The "Address" delivered at his interment, by the Rev. Caleb Morris, of London, and the "Funeral Sermon," by the Rev. James Sherman, of Reading, are worthy of the piety, talents, and reputation of those esteemed ministers of Christ. But the Appendix of Papers and Letters of the deceased servant of God, especially the Correspondence between him and his Bible Class and the Young People of his congregation, are most edifying. We think it an admirable book for Sunday School and Village Libraries.

"THE GOOD SAMARITAN."

ALLEGORICAL and fanciful interpretations of particular passages of the word of God, have done incalculable injury to the cause of scriptural knowledge. And those who have been accustomed to neglect the obvious meaning of the Scriptures, in searching diligently for their spiritual" signification, have seldom been remarkable for a clear and comprehensive understanding of the plan of salvation, and for their steady walking in the ways of God.

The parable of the "Good Samaritan" has been a favourite subject for spiritualizing. The interpretation may be fraught with no particular injury : but it cannot be commended; as, however ingenious, it is not correct. Calvin, one of the Reformers, in his Commentary on this parable, observes

"Neither is there any sufficient evidence for another allegorical application, which has however been found so generally agreeable, that it has been almost universally received, even with a reverence due only to a revelation from heaven. Certain persons have entertained the fancy, that, by this Samaritan, Christ is represented, because he is our deliverer. They have represented the application of oil and wine, as signifying the healing work of Christ, by repentance and the promises of his grace. They have also invented a third secret; namely, that Christ does not restore converted souls to spiritual health all at once; but that he commits them to the care of the Church, as the benevolent Samaritan to the host of the inn, that they may be properly attended to, and in due time restored to health. All this, I confess, is very pretty but it is our duty to maintain a greater reverence for the Scriptures than that we should take leave thus to disguise their true and natural sense."

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BRIEF NOTICES OF THE MARTYRS, LATIMER AND RIDLEY.

FULLY to compute the amount of obligation, under which we have been laid by the British Martyrs, is impossible. To them we are indebted, under God, for the restoration of the Gospel in its purity, and for the translation and publication of the Holy Scriptures. The venerable names of Hamilton, Tindal, Wishart, Rogers, Hooper, Latimer, Ridley, Cranmer, Bradford, Philpot, and Saunders, ought to be dear to every Briton, and their characters, writings, and principles, ought to be familiarly known to the present and future generations of Christians. We cannot but rejoice in the publication of the writings of the BRITISH REFORMERS and MARTYRS, by the Religious Tract Society; and we take this opportunity of recommending them to our readers.

Latimer and Ridley took a principal share in the Reformation in England; and our young friends especially will be interested in an account of their labours and martyrdom.

1. DR. HUGH LATIMER, was born A. D. 1480, and educated at the university of Cambridge. At the commencement of the Reformation by Luther, Latimer was a determined enemy to the truth of the gospel: but Bilney, who was afterwards a martyr for Christ, hearing his violent oration against Melancthon, declared VOL. II.

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to him the ground of his own scriptural belief. Fox observes, Latimer was, through the good Spirit of God, so touched, that he forsook his former studying of the school doctors, and other such fopperies, and became an earnest student of true divinity: so that, whereas before he was an enemy and almost a persecutor of Christ, he was now a zealous seeker after him." Latimer's zeal exposed him to the power of Cardinal Wolsey; by whom, however, he was licensed to preach.

Henry VIII, quarrelling with the pope, favoured the Reformation, and appointed Latimer, in 1535, to be bishop of Worcester: but in 1539, Gardiner and the popish bishops obtained the passing of the Six Acts, which restored some of the chief errors of popery, and Latimer resigned his bishopric. Gardiner would not allow him to retire to private life; but contrived to have him imprisoned in the Tower of London, during the six remaining years of Henry's reign. On the. accession of Edward, Latimer was released from prison, and pressed to resume his episcopal dignity, which he refused; choosing rather to exercise his ininistry as an itinerant, preaching round the country as a Home Missionary.

Fox describes these labours of Latimer thus: "As the diligence of this man of God never ceased, all the time of King Edward, to profit the church, both publicly and privately; so among other doings in him

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to be noted, this is not lightly to be overpassed, but worthy to be observed, that God not only gave unto him his Spirit, plenteously and comfortably to preach his word unto his church, but also by the same Spirit he did evidently foreshow and prophesy of all those kinds of plagues which afterwards ensued. And as touching himself, he ever affirmed that the preaching of the gospel would cost him his life; to which he cheerfully prepared himself; and felt persuaded that Winchester (Bishop Gardiner) was kept in the Tower for that purpose, as the event too truly proved."

Queen Mary succeeding Edward, Latimer was imprisoned in the Tower: passing through Smithfield, he said, "that place had long groaned for him;" and during his confinement, be said to the Lieutenant of the Tower, that, "unless they allowed him a fire, he should deceive them; for they purposed to burn him, but he should be starved with cold."

Cranmer, Ridley, and Bradford were confined in the same apartment with Latimer, on account of the number of prisoners for religion. They were removed to Oxford, to dispute with the popish doctors on these three questions:

"1. Whether the natural body of Christ was really present in the sacrament?

"2. Whether any other substance did remain, but the body and blood of Christ?

"3. Whether in the Mass there was a propitiatory sacrifice for the sins of the dead and living?”

These were affirmed by the papists, but denied by the reformers: for which, after much mockery and insult, they were condemned. They were kept in prison for more than a year and a half; and a new papal commission was granted to examine and condemn them. On the morning of Oct. 16, 1555, Latimer and Ridley were led to the place prepared for their execution, in the front of Baliol College at Oxford. Every thing being ready, a fagot was brought and laid at Ridley's feet. Latimer then turning, addressed his fellow-sufferer in these memorable words: "Be of good comfort, Master Ridley, and play the man; WE SHALL THIS DAY LIGHT SUCH A CANDLE, BY GOD'S GRACE, IN ENGLAND, AS I TRUST SHALL NEVER BE PUT OUT."

2. DR. NICHOLAS RIDLEY, was born about A. D. 1500, and educated at Cambridge; but he studied some years at the University of Paris and Louvain. After his return in 1529, he applied himself to the study of the Scriptures. In 1537, Cranmer appointed him one of his chaplains, on account of his learning. In 1547, he was made bishop of Rochester, and in 1550, translated to the see of London. On the accession of Mary, Ridley was soon committed to the Tower, as already noticed, and executed with his venerable friend Latimer. At the stake, he kissed the aged confessor, saying, Be of good heart, brother, for God will either assuage the fury of the flame, or else strengthen us to abide it." Being fastened, he lifted up his hands towards heaven, and prayed, "O heavenly Father, I give Thee most hearty thanks that thou hast called me to be a professor of Thee unto death. I beseech Thee, Lord God, have mercy upon the realm of England, and deliver her from all her enemies."

PRINCIPLES FOR Which the British Martyrs died.

A thousand profitable reflections will naturally arise in the pious mind, on perusing the account of the martyrdom of Latimer and Ridley. We leave these to our readers, and entreat them to consider especially the glorious principles of Protestantism, for which the British Martyrs died. These were the grand essentials of the gospel of Christ, in which the Reformers hroughout Europe were substantially agreed, and not

the externals, or mere ceremonials of religion. Those glorious doctrines of the Christian faith, have been since held by the renowned advocates of later times: Hall and Baxter, Rutherford and Usher, Doddridge and Romaine, Whitfield and Edwards, Wesley and Dwight; and they will be regarded as sacred and divine, even to the latest generations.

The Principles for which the British Martyrs died, were essentially the following:

1. The sole and exclusive authority of the Holy Scriptures, and the right of the people to read them for matters of faith and worship, in opposition to the assumed authority of the pope or councils, by whom the people were forbidden to read the word of God; and that every doctrine and custom which would not bear examination by the inspired word of God, deserved utter rejection.

2. The full and perfect atonement of the Son of God incarnate, once offered on the cross, sufficient for the sins of the whole human race, commemorated in the ordinance of the Lord's Supper; in opposition to the pretended sacrifice for the sins of the living and the dead in the popish mass.

3. The propriety and necessity of all the public services of religion, especially of preaching and prayer, being conducted in the language of the people for their edification and salvation; in opposition to the use of the Latin language in the forms and observances of the mass, and of all the public worship, as imposed by the Romish church.

4. That intelligent faith in the perfect atonement and righteousness of Christ, is what the gospel requires of all men, as the means of salvation; in opposition to the doctrine of any works of merit in the ancient saints, or of confessions and purgatory, with the various penances and duties prescribed by the priests.

5. That true faith is inseparably connected with good works, as the necessary fruits of holiness; in opposition to the superstitious services enjoined by the Romish church.

6. That Jesus Christ alone is our all-sufficient Mediator with God; in opposition to the numerous mediators recommended by the Roman Catholic church, in the persons of the Virgin Mary, some of the angels, and many of the departed saints.

These imperishable principles are summarily given by Bishop Burnet, in the third volume of his "History of the Reformation," and which we shall here give, with the reason of their publication after the mockery and condemnation of Cranmer, Latimer, and Ridley, at Oxford.

"The prisoners in London, hearing they intended to insult over thein, as they had done over those at Oxford, set out a paper, to which the late bishops of Exeter, St. David's, and Gloucester, with Taylor, Philpot, Bradford, Crome, Saunders, Rogers, and Lawrence, set their hands on the 8th of May.

"The substance of it was; that they, being prisoners neither as rebels, traitors, nor transgressors of any law, but merely for their conscience to God and his truth, hearing it was intended to carry them to Cambridge to dispute, declared they would not dispute, but in writing, except it were before the queen and her council, or before either of the Houses of Parliament, and that for these reasons :

"1. It was clear, that the determinations of the universities were already made: they were their open enemies, and had already condemned their cause before they heard it, which was contrary both to the word of God, and the determination they had made in King Edward's time.

2. They saw the prelates and clergy were seeking neither to find out the truth, nor to do them good,

otherwise they would have heard them, when they might have declared their consciences without hazard; but that they sought only their destruction, and their own glory.

3. They saw that those who were to be the judges of these disputes were their inveterate enemies and from what passed in the convocation-house last year, and lately at Oxford, they saw how they must expect to be used.

"4. They had been kept long prisoners, some nine or ten months, without books or papers, or convenient places of study.

"5. They knew they should not be heard to speak their minds fully, but should be stopped as their judges pleased.

"6. They could not have the nomination of their notaries, who would be so chosen, that they would write and publish what their enemies had a mind to. Therefore, they would not engage in public disputes, except by writing: but they would give a summary of their faith, for which they would be ready to offer up their lives to the halter, or the fire, as God should appoint.

"They declared, that they believed the Scriptures to be the true word of God, and the judge of all controversies in the matters of religion: and that the church is to be obeyed, as long as she follows this word. That they believed the Apostles' Creed, and those creeds set out by the councils of Nice, Constantinople, Ephesus, and Chalcedon, and by the first and fourth councils of Toledo; and the symbols of Athanasius, Irenæus, Tertullian, and Damasius. That they believed justification by faith; which faith was not only an opinion, but a certain persuasion wrought by the Holy Ghost, which did illuminate the mind, and suppled the heart to submit itself unfeignedly to God. That they acknowledged an inherent righteousness; yet justification, and the pardon of sins, they believed came only by Christ's righteousness imputed to them. They thought the worship of God ought to be in a tongue understood by the people; that Christ only, and not the saints, was to be prayed to; that immedi ately after death, the souls pass either to the state of the blessed, or of the damned, without any purgatory between; that baptism and the Lord's supper are the sacraments of Christ, which ought to be administered according to his institution: and therefore they condemned the denying of the chalice, transubstantiation, the adoration of the sacrifice of the inass; and asserted the lawfulness of marriage to every rank of men. These things they declared they were ready to defend, as they often had before offered: and concluded, charging all people to enter into no rebellion against the queen, but to obey her in all points, except where her commands were contrary to the law of God."

THE MARTYR'S CREST.

"Tis a lovelier crest than the blood-stain'd blade,
Or the hand stretch'd out to slay;
Than the oak-twined wreath, or the laurel braid,
Or the bird or beast of prey:
It was proved by deeds more lofty far
Than the shields of victory and war.
'Twas nobly done, to fear not kings,
To dare their feeble ire;

To smile at all terrestrial things,

The rack, the scourge, the fire!
Now to a cold, damp dungeon driven,
Then wrapt in thought on things above,
Gazing upon a Saviour's love,
Pass through the flames to heaven!

Say, aged warrior, when thy breath
Was struggling with the gasp of death,
When every tortur'd nerve was rending,
And death with life in bitter strife

And agony contending,-
Wert thou not borne in soul away
Far from the weak, consuming clay?
And o'er thy calm, unruffled soul,
Did not celestial visions roll?

The martyr's stake is strewn with flowers,
And earthly and infernal powers
May try their little force in vain,
To plant a thorn or cause a pain!
'Tis true we are not call'd, like thee,
To dungeon cells and martyry;
But yet the spirit is not dead
Through which the saints of Jesus bled;
For though 'tis bound with many a chain,
It would resist to blood again.

THE BIRMINGHAM APPRENTICE.

Sunday School and other Engagements. ALREADY it has been observed, that William, in 1802, assisted as a Teacher in the Methodist Sunday-school. When released from his apprenticeship in 1810, and having united with a Christian society, he immediately engaged again in the work in which he had been initiated. Into this service, to promote the best interests of the rising generation, he entered with his accustomed ardour, and found in this employment the rich reward of his labour. Among his associates in the good work of instruction, he found several matured Christians, from whom he gained much spiritual edification, and frequent helps, encouraging him in the divine life. Instances of usefulness of various kinds appeared in the course of the Sabbath school duties, and several of the scholars died in the faith, giving manifest evidence of their having "received the grace of God in truth."

Interested in the progress of religion in the world, especially from having heard Dr. Buchanan deliver his sermon relating to the East, as before mentioned, William took in the Evangelical Magazine for 1811. By the communications in that periodical, he became more deeply affected with the degraded condition of the Pagan world; and his mind was roused to contrivance in support of the cause of missions, by means of two papers in the Evangelical Magazine for April, 1812, "The Claims of the Heathen World," and "The Humble Prayer of the Perishing Heathen, an Address to Young People."

From the former of these papers, the following passages produced a deep impression: "When we compare the real state of the Heathen with that of many other objects of benevolent attention, I think we shall conclude that none can deserve our regard so much as they. I would not have the poor and the ignorant at home neglected; I would not wish one effort less to be used in their behalf: and certainly charity begins at home; but it must not end there. Charity has long been exercised at home, with great and good effects; and it is still extending more and more throughout the British empire;-but we are not to confine our regard to our own island. Our country is full of churches, aud chapels, and meeting-houses, in which, under a pleasing variety of forms, adapted to the various views and classes of mankind, religious instruction is daily communicated. Our land abounds with Bibles, and the poor are taught to read them. Compare the state of Heathen countries with that of

ours. There, for hundreds and thousands of miles, is no Christian church, no Christian minister, no Christian school, no Christian parents to instruct the rising race; but all is gross darkness, abominable idolatry, horrid vice; there, men live and die without God, without Christ, without hope. And is it possible for us calmly to behold this horrid scene, and see men, age after age, passing into eternity, without wishing, praying, and endeavouring to evangelize them?"

"If persons disposed to do good saw the matter as I do, they would be desirous of affording far more efficient aid. The Directors of the Missionary Society should themselves set the example, and enlarge their subscriptions. The greater part of the subscribers might with ease at least double their subscriptions, or give five guineas per year instead of one. Every subscriber, probably, could prevail on one or two of his -friends to subscribe, who have not yet done it. Ministers of the gospel, in town and country, might in most cases make an annual collection, and thus procure 50001. a year. Auxiliary Societies might be formed in most congregations, where small sums, of a penny a week, would produce a great amount. The children and young people might be desired to contribute a portion of their pocket money for the same purpose; and while these efforts would raise a vast sum, great good would be effected at home; for every shilling so bestowed would excite a sentiment of gr. titude to God for the inestimable blessings of his gospel enjoyed by the donor."

From the latter paper, "An Address to Young People," the mind of William was led to determine on making an appeal to his fellow-labourers in the Sunday school; and, with their permission, to all the children.

Highly favoured youths, be it known unto you, that more than six hundred millions of your fellow-creatures know nothing of the blessed God, who made you and them; and have never heard the delightful story of that dear Redeemer, who came down to bleed and die for us, which has so often drawn tears from your eyes. Many of them, therefore, are worshipping great blocks of wood or stone, cut into horrid forms, with gaping bloody mouths. Others have nothing but the name of God written in great letters, which they worship, by burning before it pieces of paper. Millions are praying to a dead man; myriads to a living one. Some adore the stars, and others the beasts. Many offer up their children to a river, which they worship as a god, by putting the poor little creatures into baskets, and throwing them into the water to be devoured by crocodiles. Not a few burn widows alive, with the corpses of their departed husbands. Some bring their poor aged sick parents to the banks of the river at low water, and leave them there, that when the tide rises it may wash them away; but others even cat them, and choose that time of the year when limes and salt are cheap, because they use these to season the flesh of their parents and make it palatable.--O! could you behold some of these horrid scenes, surely you would exclaim,

Lord, I ascribe it to thy grace,
And not to chance as others do,
That I was born of Christian race,
And not a Heathen or a Jew."

William proposed to his fellow-teachers, the making of an appeal to the children of their Sunday schools on behalf of missions to the Heathen, to which they readily agreed, and at the close of the afternoon exercises, William read that "Address," giving them other information concerning pagan idolatry, cruelty, and impurity. Trade in many branches being good, and the children having much spending money, collection was made, and a Sunday school Missionary Society was thus formed; the first, it is believed, in

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Rev. Rowland Hill, and the Rev. T. Jackson, came in the autumn, as a Missionary deputation to that town, besides the collection in the chapel, the first half year's contributions were paid, amounting to 177. 12s. 6d. the Society having been extended to the congregation. This led to the formation of the noble Missionary Society for the counties of Warwick, Worcester, and Stafford, in July 1814, by a deputation consisting of the Rev. Messrs. Waugh, Townsend, Burder, and Bogue, and William had the honour and gratification of being one of its Committee.

Missionary charity increased Christian charity at home and union in the glorious work of evangelizing the Heathen, promoted union at home; and thus a determination was formed to establish a "Sunday School Union" in Birmingham. This work was resolved and done. "Ministers and friends of different denominations," says the printed "Account of the Formation of the Birmingham Sunday School Union," "met in King Street Meeting House, on the 25th of January last (1815), to consider the practicability of forming an Union, similar to those established in London, Bath, Bristol, Nottingham, Sheffield, &c., having for its object the excitement and encouragement of the Managers and Teachers of the different schools already formed, and, as far as possible, to give effect to any plan that may be approved of, to extend the usefulness of Sunday schools in this town and neighbourhood: when it was unanimously resolved, That notice should be given at the different places of worship, that a public meeting would be held in Cannon Street Meeting-house, on Monday the 13th of February, at seven o'clock in the evening, for the purpose of forming the Union.”

The Meeting was held, and the Union seemed to be formed with the united hearts of a very large assembly of friends to Sunday schools. The Rev. Mr. Jaines's speech on the occasion was most animating: and a few passages from it will be worthy of record here, as they had considerable influence on the mind of William.

"I hope," said that friend of Sunday schools, "I shall not be thought tedious, if I enumerate a few of those benefits which have already been found to spring from Sunday School Unions, and which it may be expected will result from ours.

"First. By confidential intercourse, our methods of instruction will be improved. Secondly, By means of frequent meetings of the friends and teachers, the great object of the system will be kept more clearly and constantly in view. Thirdly, The same means will tend at once to purify and stimulate our zeal. Fourthly, Another most important benefit which will result from this Union, is the establishment of new schools in those parts of the town and neighbourhood, where they are most needed." "Let us form a Union of our Sunday schools; nor let it ever be said that the Birmingham Christians, the first to associate in support of the Birmingham Foreign Bible Society, were the last to unite in aid of that system, without whose preparatory exertions, even that glorious and gigantic Institution must be arrested in its career, and sit down unemployed, because a deep, wide chasm of ignorance obstructs its progress."

"Noah and his family dreading the approaching deluge, had taken God's appointed refuge. They believed the threatening promise. By faith they entered in, and were safely conducted till they reached the top of Ararat. What an apt emblem of a sinner coming to Christ! The Lord shuts him up in Christ, and he is safe."