legal manner? Quite the reverse: his obstinate pride and turbulence were blamed by the English bishops, even by the Pope, and by his chief abettor Louis, king of France. It is in vain to lay the fault upon the age. His sincerity and high courageous spirit are admitted: but contrast the temper and firmness with which, not fifty years afterwards, Primate Langton, at the head of the barons, extorted from King John (in spite of his foreign allies), not exorbitant privileges for the Clergy exclusively, but that great charter which, in laying the lawful foundation of the liberties of all classes of Englishmen, has been a benefit to each succeeding generation. No doubt the age was barbarous, and the immunities of the Church were useful and popular in affording protection from the tyranny of feudal lords; but these immunities had some reasonable limitation. Under the Roman emperors, "when the State was concerned in the prosecution, no privilege of Orders could secure the Clergy from the cognizance of the civil courts." Collier, b. iv. p. 372. "The right of granting investiture of the temporalities was acknowledged in the Emperor Charlemagne, A.D. 773, by Pope Hadrian I., and the council of Lateran, and universally exercised by other Christian princes. Hence the right of appointing to bishoprics is said to have been in the crown of England (as well as other kingdoms in Europe) even in the Saxon times." Blackstone, b. i. p. 378.

In vain do the Roman Catholics contend that the constitutions of Clarendon were "recent inventions," contrary to the then law of the land. They might not all be " ancient usages" of the realm; but there is proof that generally they had a reference to customs prevailing before the innovations of the Norman conquest; when according to Mr. Sharon Turner (vol. i. p. 209 and 321) "the Clergy were subject to the common law of the land."

Let us be permitted to produce another and a weighty authority to the same effect: "of clerical exemption from the secular arm we find no earlier notice than in the coronation oath of Stephen, which, though vaguely expressed, may be construed to include it. But I am not certain that the law of England had unequivocally recognized that claim at the time of the constitutions of Clarendon. It was at least an innovation which the legislature might without scruple or transgression of justice abolish." Hallam's Hist. of the Middle Ages, c. vii. p. 84. To these constitutions, Archbishop Becket himself engaged, and retracted his consent, with a wavering which should at least prompt the Roman Catholics to judge charitably of Archbishop Cranmer's well-redeemed inconstancy under somewhat similar

circumstances. Both afterwards met death with more than intrepidity, and we may therefore conclude that their previous hesitation was caused neither by fear nor want of principle, but by a suspense of judgment under events the most trying to human virtue. For Cranmer we claim these advantages,—an unvarying personal humility and meekness towards his enemies, and the pursuit of a line of policy, the wisdom of which, like Primate Langton's, has been proved by long experience and success. The storm raised by Becket failed to effect his purpose, for "on the whole," says Hume (ch. 9.) "the constitutions of Clarendon remained still the law of the realm." King Henry “resigned none of the essential rights of his crown," though he made atonement to the Church, partly from devotion, partly from policy, for the murder of the archbishop; and submitted by way of penance to the lashes of the monks on that spot, where 450 years before Laurentius suffered a similar infliction, as he gave out, from St. Peter, but as we may reasonably suppose, from his own hands, in the sincerity of religious zeal. Such are the revolutions of opinion and of human affairs.

The Archbishop's intractable temper towards the prelates who crowned the young king, in proportion as it gains for him the praise of bravery, must detract from his charity. The ceremony was performed during his absence or exile from England, and under the authority of a bull from Rome, which the Pope granted clandestinely, and revoked with duplicity. (Henry's Hist. b. iii. c. 2.) Besides in that age institution to offices, and even the succession to the throne rested not on fixed rules: Becket himself had been uncanonically appointed to the see of Rome; the reigning pope Alexander III. had to contend with the claims of three anti-popes in succession, during his long pontificate, and in order to prevent such confusion it was settled in the third general council of Lateran A.D. 1179, that twothirds of the whole number of cardinals must concur to make valid the election of the supreme pontiff.

Such are the facts, but it is plain that our dispute with the Roman Catholics is not concerning historical events, but concerning the causes which led to these events, and the inferences to be drawn from them. They naturally tell their own story, plausibly, in their own favour; and in order to counteract their recent publications, it becomes necessary for Protestants to repeat what has been often established from authentic documents. The mischiefs of two independent jurisdictions within the same realm are strikingly exemplified in the reign of Henry the Second, when the Church and the King were contending for the government of England. Upon this point Mr. Townsend

observes to Mr. Butler, "You have reason to be proud of Becket, and the State has abundant cause to be jealous of a Church which can thus change a brave, a good, and a loyal Englishman, into a rebel, from principle, against his sovereign. Spiritual allegiance is the foundation of temporal power. Admit but the principle, the result will ever be the same...If an aspiring and ambitious pontiff now obtained power by any unforeseen means, the same effects must follow from the same cause. Even when

he is weak, and apparently harmless, this very opinion has shaken our empire to its centre." P. 92-94.

At one observation made, we are persuaded incautiously, by Mr. Townsend, we must be permitted to express our surprise, and to strongly protest against it. "Our objections," says he, against the Romanists are not so much founded on the nature of their errors, as on the conviction of their practical effects on the conduct of individuals." P. 9.

Now it may be asserted that the doctrine of purgatory, though not scriptural, is natural and reasonable; and that of the invocation of saints, though will-worship, is harmless: and that auricular confession, and the reverence of images, have degenerated into practical abuses of institutions which were at first good and pious. But there are some doctrines, to the nature of which we object, as radically anti-christian, as false, delusive, and most dangerous to the eternal interests of man,— for instance, that especially of human merit in opposition to the leading principle of the Reformation, JUSTIFICATION BY FAITH IN CHRIST. Compared with this, all other errors are as dust in the balance. Of this kind also are, to mention no more, the doctrines of a divine Revelation by tradition, in addition to the Bible; and an infallible jurisdiction by divine right in the Church. Here then we take our stand, and contend that however much the political effects of the Romish doctrines are to be dreaded, their spiritual effects are infinitely more perilous. The arm of power may repress and controul the former,-of the latter no human tribunal can take cognizance.

The mildness of Mr. Butler's manner makes him a much more formidable opponent than his more violent brethren. But notwithstanding his shew of authorities, we find the general tenour of his statement on the Becketian controversy opposed by the account of a cluster of the most esteemed, laborious, and unprejudiced writers. We will not apply to Mr. Butler's statement in this instance," ab uno disce omnes:" but readers are to be cautioned against being won to rely implicitly on his smooth and plausible style.

The writers alluded to confirm, substantially Mr. Southey's

fidelity on the same subject. We rejoice to co-operate, in our degree, in vindicating the historical accuracy of the Book of the Church;" for in so doing we think we are contributing to support that Ecclesiast cal Constitution, which is " as pure and well-reformed as any under heaven;" and which, having shaken off the yoke of Rome, neither does nor will own a master except God and the laws of England.

Observations of a Parish Priest on scenes of Sickness and Death, published with a view to the Temporal as well as Spiritual Comfort of his Parishioners in such Seasons. By JAMES DUKE COLERIDGE, L.L.B. Pp. 118.

London. Rivingtons.

THIS is a very useful manual, teaching the "great art of dying well," as the mighty master of "holy living and dying" expresses himself: it is written by one who has evidently been much conversant in the closing scene; and shews good sense, tenderness and benevolence, and a spirit of genuine piety, all in their fair proportions well becoming the character of a Christian pastor. It must be supposed to be addressed chiefly to those who move in humble life; for to such the sedulous attention of the parish priest is particularly due, and is diligently paid: others too frequently either deem themselves placed above his care, or receiving him with the familiarity of a friend are. not subjects meet for advice, such as is here given.

The chamber of sickness and death is often a scene of deep and painful reflection on the part of the Christian minister; but, thanks be to God! it is often likewise one, where the comfort which he administers may be reflected to his own bosom ; where he may be repaid for the instruction with which he strives to edify the dying sufferer by much that will strengthen his own faith and animate his piety. There are many circumstances attending the death-bed of the poor (it is this of which we at present speak) that tend to make it peculiarly interesting and instructive. The absence of all that is artificial, of all worldly glare and glitter, and of flattering promises and delusive hopes; the plain and honest address of the attendants, who scruple not to declare the real state of the dying person in undisguised sincerity; the simple expression of faith and hope on his part, with little mixture of longing after a world which possesses scarcely any thing to allure or detain him in it: these circumstances, though some VOL. II. NO. III.

H

things may occasionally arise revolting to the refined taste, and the eye and ear of delicacy, will supply to the spiritual guide many a fruitful subject of meditation for himself, and of instruction for the ear of others.

But we confess we are drawing a flattering picture. The poor will often be unwilling to send for the minister; and when he is come, they will be backward to unbosom themselves to him so as to enable him to judge of their real state, and even though their repentance be sincere, and their faith strong, yet they may be defective in a thousand little particulars. Their friends and attendants too, though full of kindness, will require admonition or encouragement: and many things may arise in which the comfort and improvement of the patient may be consulted to great advantage. It is to these points, that Mr. Coleridge addresses himself. Laying out of his consideration the great and leading subjects which can scarcely fail to be sufficiently provided for: and taking for granted, that " the duties more commonly urged as a preparation for death (such as the settlement of our temporal concerns, forgiveness of, or compensation for injuries-confession of our Christian faith-declaration of our unfeigned repentance, and entire submission to God, and receiving the Lord's Supper) will certainly have formed part of the admonitions of the regular and constant visitor during sickness, the minister of the parish," his design is to " touch upon those points of which the necessity or advantage have struck him in his parochial visits, as appearing less obvious to the generality of persons ;" and he lays down a few rules to assist the sufferer" in patiently bearing his sickness,-to render that sickness less difficult to be borne while it lasts-and ultimately beneficial to his eternal interest."

The first of these Rules is, "Send for the minister of your parish while your sickness allows you to converse with him,' under which head Mr. C. makes some remarks on the comfort which is to be expected from hence, and the inconvenience arising from the too common practice of neglecting to call in the spiritual adviser till "the sick person is nearly exhausted by a long illness, or the agonies of death are hourly expected:" then says he, "(and not till then, too frequently) is the minister sent for; as if, like his Divine Master, in the distressed ship, he could at once hush the storm, by saying, 'Peace, be still. All he can do is to pray for the sick person, and charitably hope that God who knoweth the heart hath seen reason for the exercise of his mercy. But this is a melancholy sight for his real friends, who might have witnessed his progress towards the gate of death, so cheered, and directed, and assisted by the