at the time of his elevation to the Archbishopric of Armagh, he was invited by Lord Mordaunt, afterwards Earl of Peterborough, to visit him at his house at Drayton. This nobleman was a Papist, and wished to bring his wife over to the same faith, but consented that a discussion of the doctrines as issue should take place in their presence. Lady Mordaunt chose Archbishop Usher as the advocate on the Protestant side; his opponent was a Jesuit who resided in the family. The conference lasted several days, and terminated at length in the Jesuit declining any further discussion, on the plea that he had forgotten his arguments. The consequence was, the lady was confirmed in her own pure faith, and Lord Mordaunt, after a few private interviews with the Archbishop, confessed himself a Protestant on conviction, and continued in that faith to his death. The Archhishop's chaplain, Dr. Bernard, says: "The discourses which daily fell from him at his table, in the clearing of difficulties in the Scripture, and other subjects, especially when learned men came to visit him, were of great advantage to such as were capable of them. It often put me in mind of that speech of the Queen of Sheba to Solomon-Happy are these thy servants that eontinually stand about thee, and hear thy wisdom. And such was his humility that he would, in practical subjects, apply himself to the information and satisfaction of the poorest and weakest person that should desire it; nay, sometimes rather inclined towards such than to others more learned; which strangers wondered at, as the disciples marvelled at our Saviour's talking with the woman of Samaria, and answering her questions rather than heeding of them. The order observed in his family, as to prayer, was four times a day; in the morning at six, in the evening at eight, and before dinner and supper in the chapel; at each of which he was always present. On Friday in the afternoon, constantly an hour in the chapel was spent in going through the principles of religion in the catechism, for the instruction of the family. And every Sunday in the evening, we had a repetition of his sermon in the chapel, which he had preached in the church in the forenoon. In the winter evenings he constantly spent two hours in comparing of old manuscripts of the Bible, Greek and Latin, where about five or six of us assisted him'; and the various readings of each were taken down by himself with his own hand. When the bill of attainder of the Earl of Strafford passed the House of Lords in May, 1641, the King sent for Archbishop Usher and some other prelates. The king's messenger came to the Archbishop on a Sunday morning, while he was preaching in the Church at Covent Garden. Going down from the pulpit for a moment, to know what urgent business demanded his attention so unseasonably, he told the messenger that "he was then employed about God's business, which as soon as he had done he would attend upon his majesty ;" and then, returning to the pulpit, he finished his sermon. When he arrived at Whitehall, the king was engaged with other advisers; but in the evening he had a conference with his royal master; and declared his opinion, "That if his majesty was satisfied by what he had heard at the trial that the earl was not guilty of treason, he ought not in conscience to consent to his condemnation." And when the king unhappily yielded, and gave his consent to the bill, an act which he repented to his death, the Archbishop said with tears in his eyes, "Oh sire, what have you done? I fear that this act may prove a great trouble upon your conscience; and pray God that your majesty may never suffer for signing this bill,” SIR,-Frequent meetings of the Clergy of the Church, preserve unity and good feeling; and, in consequence of the frequent interchange of sentiment, tend to oneness of mind upon points of doctrine. Churchmen should ever preserve "the unity of the spirit in the bond of peace," so that their enemies may have no cause of cavil, for it is much to be deplored that even upon important points much difference of opinion exists; thus causing Papists to rejoice, inasmuch as we do not display sufficiently a united and bold front against their wicked superstitions. However much it may be desired that Dissenters should obey the "Call to Union,” it would be a matter of much rejoicing if we ourselves would pay it obedience, for "party" ought never to have an existence within the pale of our Apostolical Church. I have been led to these reflections in consequence of reading your admirable article in the No. for August, on Psalmody. Instead of there being and authorised version, nearly every city differs, and it is much to be wished that Convocation would set forth one version that might meet the approbation of all Churchmen. As regards likewise the administration of the Sacraments, much division exists as well as on other points. My object in writing in writing this letter, is humbly to represent to the Prelates of the Church the necessity of holding a Convocation; for whenever it is held, much consultation will be necessaty for the purpose of effecting a peaceful settlement, and giving a clear decision on controverted points. The state of the times shows that such a step is necessary, and every true son of the Church would rejoice in the event. I should wish the opinions of your correspondents on this head, and sincerely trust the prelates and pastors of the Church will take it into immediate consideration. Bath, Nov. 9th 1839. 39.66 A LAY MEMBER OF THE CHURCH OF ENGLAND. MORNING AND EVENING HYMNS. TO THE EDITOR OF THE CHURCHMAN. SIR, My attention has been considerably exacted to an apparent contrariety of opinion existing between ministers of Churches, with respect to the singing of these hymns. In one of our numbers a correspondent writes to shew that the singing of these hymns is quite new, and contrary to the rule of the Church of England. I have been induced from local circumstances, to investigate this apparent dissimilitude, and the following is the result. Persons favourable to the singing of them may quote the "Venite" wherein is said, "O come let us sing, &c., and let us come before His presence with thanksgiving," and "Jubilate Deo,' O go your way into his gates with thanksgiving and into his courts with praise." Now, if a person sings the morning hymn when he enters his Church, he obviously complies with my two quotations; and therefore singing that hymn is right. But now for the contrary side. Persons opposed to it may quote the Canon 14, the rubric of the morning prayer, &c. With regard to the evening hymn, the note at the end of the evening prayer, with several others, might be quoted but I shall not say any more, further than I hope that the subject may be taken up by some one of more influence than myself, and trust that a plan will be adopted for either the total adoption or rejection of these hymns; for in the present state I certainly consider it detrimental to the welfare of the Church of England. The arguments for the adoption of singing these hymns are as forcible as those for the rejection thereof. Very respectfully ༢་༩ W, M, P. : PRETENSIONS OF THE BISHOP OF ROME. No. IX. TO THE EDITOR OF THE CHURCHMAN. 66 In the next chapter (17th) the name of Peter occurs on an occasion, perhaps not the least extraordinary and mysterious of any recorded in the Scriptures. After six days, that is, subsequently to the above discourses holden with our blessed Lord, Jesus taketh Peter, James, and John his brother, and bringeth them up into an high mountain apart, and was transfigured before them; and behold, there appeared unto them Moses and Elias talking with him. Here, again, Peter put himself forward as the Coryphæus of the other two ;—" Then answered Peter, &c.,* and said unto Jesus, Lord! it is good for us to be here; if thou wilt, let us make here three tabernacles: one for thee, one for Moses, and one for Elias." Chrysostom seems to think that, in making this proposition, Peter had in his eye the fearful communication made to him a few days previously, respecting the sufferings of Christ :-his words are, Quoniam audivit Petrus, Christum iturum ad Hierosolymam ut pateretur, metuens adhu cilli et tremens, et post incrupationem accedere quidem non audet; nec rursum istud idem dicere, propitius tibi sis: præ metu tamen illo eadem aliis verbis occultius suggerit, dicens, Bonum est nos hic esse, ubi Moses et Elias quoque adsunt. However this may be, there does not appear to me to be any thing unnatural or discreditable in the proposition of Peter, under the impulse of his then feelings. He saw his divine Master, his face shining as the sun, and his raiment white as the light, in conversation with two illustrious strangers; and as soon as it had been communicated to them, in what manner is not recorded, who they were, the feelings of attachment and veneration with which he regarded Christ, as well as the Jewish lawgiver and his companion, might have prompted him to propose that a tabernacle should be raised to each one of the illustrious trio. No notice appears to have been taken of the suggestion; but while he yet spake, it is said, " Behold, a bright cloud overshadowed them; and, behold, a voice out of the cloud, which said, This is my beloved Son, in whom I am well pleased; hear ye him." Connected with the previous admission of Peter, that Christ was the Son of God, I have always thought that there is something very remarkable in this revelation. It is a corroboration of what the lips of Peter had uttered; and so he must have felt it, had not the view of God made the disciples, like Moses, exceedingly quake and tremble for who can hear that voice and live? The evangelist says, "they fell on their faces and were sore afraid." I hardly, think this sufficiently expresses the meaning of the passage, naphelu tret-penehem-proni adorarunt. And Jesus came and touched them, and said, "Arise, and be not afraid." At the end of this chapter, (v. 14.) the name of Peter again occurs. An application had been made to him from certain who received the tribute-money, to ascertain whether his master paid tribute or not? to which he gave an affirmative answer: and when the matter had been mentioned to our Lord, he directed Peter, after some conversation explanatory of his feelings on the subject, to go to the sea, and cast an hook, and to take the fish that first cometh up, and on opening its mouth, a piece of money would be found therein, That take, said he, and give unto them for me and thee. : In the 18th chapter, the name of Peter is thus introduced to our notice. Then came Peter to him, and said, "Lord, how oft shall my brother sin against me, and I forgive him, till seven times. Jesus saith unto him, I say not unto thee until seven times, but until seventy times seven." The object for which these quotations are made being only to point out the occasions on which the name of Peter occurs, and not to indulge in general comments upon them, I shall pass on to the next chapter, (19th,) at the end of which will be found the fol * Then answered Peter, and said; as though something had been said to which an answer was required. The sacred volume furnishes many instances of the kind, and it is a Hebrew mode of speech, as in Matt. xi. 25, "At that time, Jesus answered and said," &c. Peter, who may be termed the Coryphæus of all the Apostles, frequently adopts this Hebrew manner of address, lowing question put by him to our blessed Lord; and to which I think it is not improbable that he was prompted, as much by the suggestions of the other disciples, as by his own anxiety on the subject. "Then answered Peter, and said unto him, (an Hebraic mode of expression common in the Scriptures, and used when in reality no question had been asked) Behold! we have forsaken all, and followed thee: what shall we have therefore." The answer returned is, "Verily, I say unto you, that ye which have followed me in the regeneration, when the Son of man shall sit in the throne of his glory, ye shall also sit upon twelve thrones, judging the twelve tribes of Israel. And every one," &c. The word here introduced, regeneration, is important. For these twelve disciples to judge the twelve tribes of Israel, or for any other disciple of Christ to inherit everlasting life, regeneration, we see, is indispensable-a sine quâ non, if we may so write which is required from all his followers, from Judas down to those of this and of every succeeding age. Judas lost his precious promise and reward; and thus afforded a melancholy illustration of the truth of those remarkable words with which the conversation was closed, Many that are first shall be last, and the last shall be first!" 66 The name of Peter is not mentioned until the 20th chapter, except as one of the ten, who were moved with indignation against James and John, for their presumption in asking that they might sit, the one on his right hand, and the other on his left, in his kingdom: and the application is so far important, as it draws from our Lord a reflection which ought to put to silence all haughty claims and arrogant pretensions in favour of Peter, or of the priority of one disciple over another. "It shall not be so among you; but whosoever will be great among you, let him be your minister." Many important discourses were holden, and many interesting miracles were performed, of which the records are given in the succeeding chapters, at all of which it is more than probable Peter was present, but his name is never once mentioned. In the 26th chapter, it is found in no less than eight or nine places: yet not in one in which the most warm-hearted advocate of Peter would advance a claim for him over the other disciples. "Then saith Jesus unto them, (addressing himself to all his disciples) all ye shall be offended because of me this night; for it is written-he quotes and applies to himself the words of the prophet Zechariah (xiii. 7.)—I will smite the shepherd, and the sheep of the flock shall be scattered abroad. Peter said unto him, though all men shall be offended because of thee, yet will I never be offended:" and to the remark of Christ that before the cock should again crow he would deny him thrice, he uses expressions still more significative of fidelity and allegiance, "though I should die with thee, yet will I not deny thee;" and not Feter only, but all the other disciples also joined in this strong and emphatic avowal of the ardour of their feelings, and the constancy of their attachment. No comment is made by Christ on this united testimony of the zeal and affection of his disciples, whom he thence took with him to a place called Gethsemane. He directed them to sit there while he went and prayed a short distance from the spot-to a more retired part of the garden. Thither he took with him Peter and the two sons of Zebedee, James and John, and he began to be sorrowful and very heavy, &c. Tarry ye here, said he, and watch with me! When the communion in which he was engaged with his heavenly Father was over, he cometh to the disciples, and saith unto Peter, "What could ye not watch with me one hour?" A second and a third time, after this cutting rebuke, he resumed his fervent communion with God, and a second and a third time he found them asleep again. I offer not comment here on the benignity and generosity of spirit which prompted the Saviour to frame an excuse for the drowsiness and insensibility of his disciples: the whole of his conduct is admirable, and is snch a contrast too to what history presents us of the Church which claims Peter for its head; * I stop not here to state he sense in which some of the commentators have taken the word regeneration—πadıyyeveoia—the Greek word is plain enough, and it expresses a doctrine which is clearly revealed in the Scriptures, the efficacy and full benefit of which will be found when the Son of man shall sit on the throne of his glory, at his second advent. and yet we cannot suppress our wonder, that after a lapse of a few minutes only, such a shipwreck should have been exhibited of a love which no temptations could cool, and of a faith from which no dangers-not even death itself could lead them to apostatize-no, not even were they to die with him, would they deny him. While Jesus was thus engaged in the garden, and even while addressing his disciples-Judas, to whom the place was well known, as one to which Christ was accustomed frequently to retire, came with a great multitude with swords and staves to take him; and here an incident is recorded of Peter's zeal-" Behold! one of them which were with Jesus stretched out his hand, and drew his sword, and struck a servant of the high priest's, and smote off his ear." The conduct of Christ here, also, speaks volumes against the use of violence and persecution in defence of his cause, and in the propagation of his gospel," Put up again thy sword into its place, for all they that take the sword shall perish with the sword!" Jesus, immediately after he had been [betrayed by Judas, was conveyed to the judgment hall of Caiphas. But Peter followed him afar off, his zeal not altogether evaporated, for though not suffi. ciently firm and undaunted to lead him to accompany his divine Master into the palace of the high-priest, yet he went in, and sat with the servants to see the end, mixing with the promiscuous crowd, and anxious to know the result of the examination. Here it so happened that his person was recognised, and he was thrice accused of being a disciple of Christ; and he thrice denied the charge: first, with "I know not what thou sayest;" and next with an oath, "I do not know the man ;" and the third time he began to curse and swear, saying, "I know not the man.' The best comment on Peter's conduct, the Scriptures supply in these graphic words" immediately the cock crew;" and in the eye of his Lord, then turned upon him, he read his bitterest rebuke-his most galling reflection!-an offence taken a falsehood uttered-a denial made_a perjury perpetrated! and all within a few seconds, and a few minutes after the most violent protestations that no offence should ever be taken and no denial ever be made of his divine Lord and Master. Alas! Peter, we read in this tale, that however willing the spirit, the flesh is weak; and thou appearest to me an object far more pleasing, and infinitely more improving to behold in the moment of thy contrition, than in the hour of thy confidence and presumption! Just and elegant is the expression of Augustine-" Salubrius Petrus sibi displicuit quando flevit, quam sibi placuit quando præsumsit-audeo dicere superbis utile esse cadere in aliquod apertum manifestumque peccatum unde sibi displiceant, qui jam sibi placendo ceciderant." And herewith this quotation from Augustine-of whom the members of the Romish communion think so highly, as even in one of the prayers appointed to be used by the laity to introduce his name, and claim him as the first preacher of the gospel in the British isles,* beseeching him to assist them by his prayers in heaven-I conclude this *It would be easy to prove that this assertion is false; nor can one fail to suppress a feeling of regret, that a falsehood such as this should have been inserted in the prayers, and be repeated by the lips of the members of the Romish Church. The Council of Nice in the year 325, held that the Gospel was first preached in the British Isles by the Apostles-not unlikely, because many mercantile transactions took place between the inhabitants of Syria and the coasts of Britain, the name and the locality of which, therefore, would be well known. Be this, however, as it may, it is quite certain that long before Augustine's time, through the preaching of Luidhardus, Ardan, Finan, Cedda, and Colman, all British Bishops, the following provinces or counties had been converted to the faith-viz., Middlesex, Essex, Herts, Lincoln, Rutland, Bedford, Derby, Warwick, Leicester, Nottingham, Bucks, Oxford, Worcester, Gloucester, Hereford, Stafford, Hants. Besides to make any thing of the argument, it would be necessary to prove that the dogmas promulgated by Augus tine were such as corresponded with those now put forth by the present Church of Rome. The fact, however, is quite otherwise, and the following dogmas were not known to Augustine; the supremacy of the Pope, the infallibility of the Church, image worship, purgatory, relics of saints, indulgences and |