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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.

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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 t e historical accuracy of the Book of the Church;" for in so doing we hink we are contributing to support that Ecclesiast cal Constitution, which is "as pure and well-reformed as any ur der 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 com→ fort 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

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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 instruc tion 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 ge nerality 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 pa rish 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

minister of religion, that at the last be should have nothing else, to do, but to resign himself willingly and cheerfully into the hands of his merciful Creator." P. 14.

The second rule directs the patient to open the state of his conscience to the minister honestly and unreservedly. And here Mr. Coleridge urges that "the body and soul are alike, and you may as well expect the physician of the one to prescribe by your merely saying I am ill, as that of the other on your generally declaring yourself to be a sinner; it is to little purpose that you call in either, while you expect them to work only a charm," p. 17. He presses moreover the great importance of humility and self-abasement exhibited in an honest exposure of sins hitherto concealed, and the comfort arising from unburthening the conscience of the load that may rest upon

it.

The patient is next advised to keep alive in his mind the subject of the minister's conversations: a rule that suggests some useful remarks,-among which is introduced a little anecdote of a young female who "used to reserve the portions of Scripture, which the author had read and commented upon, as her subjects of meditation during the sleepless hours of the night; and frequently expressed the spiritual comfort it was productive of, as well as the relief it afforded to her restless and debilitated frame." P. 24.

The fourth rule recommends patience, not only towards God, but towards the attendants; for it is well observed that "sickness appears in many instances to contract the heart, and render it selfish, and hardened to any pains and inconveniences but its With such selfishness Mr. Coleridge contrasts the conduct of" Him who, having found his disciples fast asleep during his agony and bloody sweat, gently rebuked and affectionately excused them."

own."

The last rule given is: "request the prayers of the congregation to which you belong." Mr. C. referring to the cure of the paralytick, and the circumstance of the faith of his friends, and not his being mentioned, as the immediate motive which influenced our Saviour to heal him, derives this consolatory inference, that the faith and prayers of others for us in seasons of distress are acceptable to God, and beneficial to ourselves. And he goes on to argue that,

"Various are the mercies, both temporal and spiritual, to be vouchsafed to the sick or even dying man; and there is no impropriety in supposing that congregational prayer may be the instrument of drawing them down upon him. With regard to the former, your present feelings will tell you, that many are the aggravations even of sickness-and many therefore, also are its alleviations, comparatively speaking, even

comforts; all of which may justifiably be included in our prayers, where there is no probability of recovery. Amongst these may be reckoned the preservation of reason, power of speech, seasonable and refreshing sleep, assistance in the last agony, and an easy and quiet departure. Still more important of course are the spiritual blessings. of which you stand in need, and for which I will venture to recommend that family and public, as well as private prayer, should be offered. Patience, tranquillity of mind, spiritual aid, effectual repentance, unshaken faith, and as the consequence of all, a firm assurance of the truth of all God's promises generally, and a well-grounded and joyful hope of their being made good to you at that day when sickness and sorrow shall for ever disappear, are among the inestimable gifts which it may be the will of God to grant, if like the man sick of palsy, you are brought to Christ, not only in your own prayers, but in those of your fellow-Christians, and especially mindful of his gracious promise, that where two or three are gathered together in His name, there He would be in the midst of them, in those of the congregation at church." P. 39.

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These are the rules prescribed for the benefit of the sick person, in which the author discovers a thorough acquaintance with the duties of his profession, a zealous desire to discharge. them conscientiously, and much ingenuousness in performing his office, and giving his advice. In his rules for the attendants on a sick person he exhibits remarkable tenderness of disposition, and a regard for the peace and quiet of the patient, no less than for his spiritual good. One instance of Mr. Coleridge's skill and tenderness is shewn in his advice to the attendants on a death-bed to beware of disturbing the patient even by any kind and well meant endeavours; and he gives an affecting instance from his journal of the request to this effect by a young female whom he visited.

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We are tempted to add the example of Melancthon on the evening of his decease. "Upon being asked by his son-in-law if he would have any thing else, he replied in these emphatic words, ALIUD NIHIL, NISI CŒLUM;' NOTHING ELSE, BUT HEA❤ VEN, and requested that he might not be any further interrupted. Soon afterwards he made a similar request, begging those around who were endeavouring with officious kindness to adjust his clothes, "not to disturb his delightful repose." Cox's Life of Melancthon.

We must not extend this Article by making any further extracts; but we will venture to recommend the work itself to the perusal of our readers. The author is so intimately acquainted with his subject, and his heart is so much in it, that he is enabled to descend to many particulars, and prescribe rules of conduct, the importance of which may not strike an occasional

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