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place, was for the avowed purpose of “ moving and turning the simple from the old superstitions of the Popish mass.” The change intended therefore, must have been something more than nominal ; it must have been substantial. In 1559, orders were issued by Queen Elizabeth for substituting the communion of the sacrament for the high mass, and for placing tables in the churches. From this order it is manifest that the tables here meant were something very different from the altars, and that they were moveable ; for the direction that it was to be placed where it stood before, could not apply to an immoveable stone altar. In 1564, it appears that Queen Elizabeth issued advertisements directing amongst other things, that parishes should provide " a decent table standing on a frame" for the communion ; an expression applicable rather to a wooden table than one made of stone. In 1569, Archbishop Parker's visitation inquiries go to the same fact, as to the communion tables and taking down of altars. In 1571, Archbishop Grindall's injunctions are remarkable for their expressions:-“All altars to be pulled down to the ground and the altar stones defaced, and bestowed to some common use; the prayers and other service appointed for the ministration of the holy communion, to be said and done at the communion table.” Nothing can more clearly demonstrate the determined manner in which the measures for the utter subversion of the superstitions connected with the Popish mass were carried on, than these orders and injunctions, the great object being the annihilation of the fixed, immoveable stone altars, and the substitution of wood moveable tables in their place. It appears that in the early part of the 17th century, a dispute had arisen between the vicar of Grantham and his parishioners, respecting the proper place for the table. The vicar insisted that it ought to stand at the upper end of the chancel, against the east wall. The parishioners contended that it should stand in the body of the church. The vicar removed it from that situation and placed it in the chancel. The alderman of the borough replaced it in its former situation, and a formal complaint was made to the bishop, and it was stated that the vicar had threatened to "build a stone altar."

The bishop delivered his opinion in writing in the strongest and most decided terms to the effect that such an erection would be illegal. This seems to settle the question as to stone altars at this time, and being an admonition from a bishop to one of his clergy, is entitled to considerable weight; and the grounds upon which he founds his opinions are the orders, injunctions, and canons. The next question is, has any alteration been since made ? In the rubrics of the present Book of Common Prayer, the term, “ table” is repeatedly introduced, and in several places, consistent only with the idea of an ordinary table of wood, which

carvers,

is moveable. I am therefore of opinion on this part of the case, that I must reverse the sentence pronounced by the Chancellor of the diocese of Ely.

A few words will dispose of the other point as to the credence-table. In Adelung's German Dictionary we have the following definition of the word :--Credenzen, from the Italian 'credenzare,' to taste beforehand the meats and drink before they were offered to be enjoyed by another : an ancient Court practice, which was performed by the cupbearers and

who for this reason were also called 'credenzer.' Hence, also, the crecienz teller--credence plate-on which the cupbearers credenced the wine ; and, in general, a plate on which a person offers anything to another: credenz tische, credence table, a sideboard, an artificial cup. board with a table for the purpose of arranging in order and keeping the drinking apparatus therein. I am of opinion, therefore, that the credence table must fall under the same principle as the other, as it is immediutely connected with the other structure, and does not appear to be required or sanctioned by any law, canon, or constiiution. I therefore reverse the sentence of the Court below, and condemn the churchwardens in the costs of the proceedings on the appeal.

This decision has been hailed with the highest satisfaction by all true protestants, though the condemned party intend carrying their appeal still further.

Tahiti and Louis Phillippe. - It may, perhaps, be known to some of our readers, that the Foreign Secretaries of the London Missionary Society, in October last, addressed the French Ambassador, praying that a deputation from their body might be permitted an interview with the king of the French, during his visit to this country, on the subject of Tahiti. A courteously-worded answer was returned, stating that the king's visit would be of such short duration, as to allow no time for the purpose. It was then requested that his majesty might be waited upon in Paris, but this was declined by the French minister, on the plea that such an interview would raise a political question, which ought rather to be referred to the discussion of the government. A memorial was next drawn up, giving a concise history of the South Sea mission, and stating the grievances lately introduced at Tahiti by the French ; but to this, the king only replied, by remarking that he had been sensibly affected by it, and expressing a hope that our missionaries would do all in their power to aid the French protectorate in the work of civilization !

To this last communication the Society replied on the 20th January; and here, for the present, the matter rests.

Conversions from Popery. - The Rev. S. B. Murphy, late superior of

Youghal monastery, has lately published a letter on the subject of his conversion to the protestant faith. His example has been followed by the whole community, so that the institution is virtually dissolved. It appears that previous to attaching himself in 1838, to the presentation order in Cork, Mr. Murphy had been connected with the Christian brothers, and was entrusted at an early age with various important offices. From Cork he went to Youghal, but beginning to waver in religious opinions, to mix freely with protestants, and to hold religious conversations with the rector of the town; he became so convinced of the errors of the Romish church, as eventually to renounce them. Such conduct led, of course, to a series of trials and persecutions, which tended materially to the furtherance of the good cause, by leading the other inmates of the monastery to enquire into the truth of those doctrines which strengthened their superior to suffer so courageously; and the result has been that they also have conformed to protestantism.

Subscription to the Articles. — The Rev. Canon Wodehouse has written to the Bishop of Norwich, tendering the resignation of his benefice and canonry, because he cannot conscientiously support the literal tenor of certain passages in the liturgy--the damnatory clauses in the Athanasian creed--the absolution of the sick, or the power of remission of sin, given to the priests on their ordination. Justly alarmed by the disingenuous artifices of the Tractarians, he says that the time has now arrived when any sacrifice ought to be submitted to, rather than risk even the suspicion of countenancing dishonest prac. tices with respect to subscription.

The bishop simply attempts to overrule his scruples, urging that Mr. Wodehouse's opinions are not inconsistent with a sincere and hearty attachment to the general doctrines of the church, and that latitude in subscription is not only unavoidable, but has always been recognized and defended by the highest authorities in the church.

Unaltered and unalterable.Recent proceedings in Ireland, tend to shew the true spirit of the Romish religion in that country, more fully than any formal statement of doctrine could do. A parish priest was proceeded against at the Castletown Berehaven petty sessions, in January last, for assaulting, dragging, and abusing one of his hearers who had gone to mass with the rest of the congregation, and was quietly seated in his usual place on the altar rails. After telling him that "he had devils in him," the priest threw himself down from the altar on the complainant, and a regular scuffle ensued, the prosecutor calling on the clergyman to let him alone, in the name of the pope, the bishop, the blessed virgin, the queen, and the law !

A counter-charge was also made by the priest against this same individual on another occasion, for running up to him with a clenched fist to strike him, when he was obliged to catch a candlestick from the altar to defend himself. The priest was at the time "correcting abuses,” which was explained to mean, using abusive expressions, and opprobrious personal epithets towards the aggressor. It was admitted that the priest could not curse without the sanction of the bishop, but he had a right “ to ring the bell, and call the name of the person in strong language;" and this is what he was doing.

Truly the Puseyites will render good service to the cause of Christi. anity, if they succeed in bringing our reformed church back again to this state of things. The temple of the Most High will not only thus become a den of thieves, but a very field of blood."

The Jews — At page 249 of our last volume, we spoke of a Jewish institute in London. It is situate in Leadenhall-street, a locality, perhaps, the most favorable that could be selected for the purpose, and was opened on the 20th January, several of the most influential members of the Hebrew profession sanctioning the proceedings by their presence. Since the original idea of this Institute, some modifications, indicative of a more liberal feeling amongst that class for whom it is principally designed, have been introduced. On a suggestion made by one of the speakers at the meeting, it was resolved, that it should be open to all creeds and classes, a proposition which was received with very general applause. This was considered as a great concession to public feeling, and the spirit of the times, by a people hitherto so exclusive; but a remark was ventured by Sir I. L. Goldsmid, betokening a still more favorable change in the habits of that ancient race. He allowed, publicly, that there were many respectable and learned men amongst the converted Jews, whom they ought to look upon as brethren, and admit to the same privileges as themselves. When the deadly enmity hitherto borne by this people to the name of Jesus is considered, such a sentence from the lips of a Hebrew is certainly worthy of especial notice. Nor is this all, the very words of the New Testament itself were quoted at this meeting, before an assembly of the most wealthy and respected members of that community, Mr. Hananel de Castro declaring that knowledge was the avenue that leads into "the temple not made with hands, eternal in the heavens.” Such a movement is full of encouragement to the friends of Israel.

Protestant triumph.—Mr. Ward, whose case we noticed at p. 89, has been condemned in Convocation by a large majority.

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143

POETRY.

WHAT NEED OF PRAYER!"

When earthly friends around us smile,
When worldly blandishments beguile,
And all pay homage for awhile,

What need of prayer !
When honors at our feet are laid,
When wealth comes rushing to our aid,
And all things seem for comfort made,

What need of prayer!
When all is healthful, all is gay,
When bright our sun, when bright our day,
And earthly cares seem chas'd away,

What need of prayer!
When chang'd the scene, and mantled o'er
The sun grows dim to shine no more,
Or, with less glory than before,

What need of prayer!
When poverty succeeds to wealth,
When sickness wan, to blooming health,
And friends forsake, as tho’ by stealth,

What need of prayer !
When worldly comforts speed their flight,
When darkness takes the place of light,
Darkness as drear as wintry night,

What need of prayer!
When all is desolate around,
When all is barren, parchéd ground,
And nought to cheer us may be found,

What need of prayer!
When wave on wave, and billows roll,
When sore temptations wound the soul,
To prove that Jesus can make whole,

What need of prayer!

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