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church historian, could not fit his head who had studied and written so much against the Romish religion. He who formerly had foiled Fisher himself in a public disputation, would not now be taken with so silly a bait, but acquainted the King therewith. Timuit Romam, vel dona ferentem, refusing to receive any thing till Rome was better reformed.' Whitelocke imputes to Laud another motive for his refusal, which is extremely superficial. Laud,' says he, was offered a cardinal's cap from Rome, but he refused, being as high already as England could advance him, and he would not be second to any in another kingdom.' This reason, however, carries with it its own refutation. Already had Land a superior in the person of the King, whose temporal supremacy the church acknowledges in ecclesiastical matters; nor, had Laud really accepted the offer, would it at all have interfered with his station as Primate and Metropolitan of the Church of England. But he refused from other and more honourable motives; he would accept nothing, he said, from Rome, 'till it was otherwise than what it was.' pp. 35--37.

We are often greatly amused by the deep concern which many Churchmen manifest to prove that the Church of Rome is a true church, and by the fears which they entertain of the consequences to themselves should this be denied. Of this we are furnished with a curious specimen, in the reasoning, if such it may be called, of our author, in what follows the above extract.

"The jesuitical offer, granting that it was sincere, was intended, it appears to me, as an experiment. It is to be remarked, that the conduct of the Puritans had given occasion to those sophistical proceedings. While the Church of England admitted, that the Church of Rome was a true church, the Puritans, on the other hand, denied this fact, and asserted that it was not only Antichrist, and the Beast of the Apocalypse, but that its communion was damnable, it was one entire mass of corruption and idolatry. This opinion was the result of their outrageous fanaticism. Popery is indeed bad; it abounds with numerous errors, and errors which are lamentably dangerous and delusive to all its votaries, whether enlightened or ignorant: yet,

were Protestants to reject all that Papists believe, they would speedily reject Chris. tianity. With the Puritans, however, this was inconceivable. They affirmed, with the most unparalleled bigotry, that Papists were not Christians,-that they believed not one single doctrine of the Gospel,- that they were gross idolaters. The Scotch Calvinists had made the notable discovery, that Popery had not such high claims to antiquity as Judaism, that Mahommedanism was a religion infinitely preferable to Roman Catholicism; and, therefore, they denounced all who presumed even to hold converse with them, as sharers in idolatrous commerce. The same monstrous notions prevailed amongst the English Puritans, which were the effects of those opinions they entertained respecting the polity of the church. While the Episcopalian avoided this phrensy, he struck at Popery a more deadly blow. That the Church of Rome is a true church, cannot be denied; in fundamentals it agrees with every Protestant: it has equally one faith, one hope, one baptism; but it is woefully corrupt, overwhelmed in superstition; and its politics are directly subversive of a well-regulated state, unless controlled by the strong and salutary arm of power. Its transubstantiation, purgatory, prayers for the dead, vain, and mechanical ceremonies, invocations of saints, assumption of plenary power and of universal rule, restriction of the priesthood, and investment of the Bishop of Rome with the headship of the church tenable and absurd superstitions, do not on earth,--these, and many other unmilitate against the assertion that it is fundamentally a true church. They prove it to be woefully degenerate and though it were one entire mass of leaven, corrupt, but do not prove it false; nay, still its ordination is sacred and apostolic; but much more is it a true church, amidst all its declensions and apostacies, when it admits and asserts the fundamental doctrine of the Trinity, and holds our divine Saviour to be the Son of God. And if it be divested of this character of a true though a corrupt church, where, then, is the Church of England? Where the validity of the sacred office of ordination? Where that apostolical transmission of its orders, which Dissenters and Schismatics affect to treat as visionary and absurd? Believing much more to be implied in valid ordination than what Dissenters are taught to believe, or are willing to allow, it appears to me that were the Church of England to deny that the corrupt communion of Rome is a true Church, it would immediately degenerate into

a mere sectarian association."-pp. 37 -40.

In our former article, we utterly disclaimed all relationship and obligation to her of Rome, and therefore we make Mr. Lawson and his friends most heartily welcome to all the honour of this connection, for which they so vehemently contend.

What will our readers think of the information contained in the following passage, in which we are gravely assured that our religion, and that of the Puritans, consists in mere preaching, which any body can do? (A fact which, by the way, is very certain, from the ninety-four petitioners who were lately honoured with the advocacy of the Ex-Lord Chancellor of England.)

"The wisdom of these injunctions is sufficiently obvious; and this first act of the Archbishop denotes his zealous care for the church. For, as I have already said, the lecturers, being the protegés of popular election, were liable to be dismissed at pleasure by their

patrons, and thus reduced to indigence; and in like manner, those who were chaplains were equally under the control of those who entertained them. It no doubt struck at the very root of popular election, which is so much extolled by certain Dissenters; but that species of patronage is neither sanctioned by the church in primitive times, nor at any subsequent period. To those, indeed, whose religion, like that of the Puritans and Presbyterians, consists in mere preaching, popular election is of importance, as otherwise they cannot have their individual taste for declamatory harangues gratified; and the exaltation of the most illiterate mechanic or the most factious demagogue to be the patron of his minister, is gratifying to the pride of ignorance and self-sufficiency. But when we recollect, that preaching, as a mere act, is vastly inferior to almost all the other ecclesiastical duties; that sermons are nothing more than the mere opinions of a frail, erring, and sinful man; that preaching, characterized by ignorance, declamation, enthusiasm, and a peculiar phraseology, often encourages spiritual pride, fosters fanatical prejudices, and, in all such cases, makes the enticing words of

man's wisdom' to be held in more estimation than the word of God, which maketh wise unto salvation,' we shall at once be convinced, that the notions of those are most erroneous, who make a boast of their independency, and exult in what they facetiously term popular calls and elections. On the other hand, when we recollect, that the public devotional services of the church are far superior to any sermons or lectures, however excellent, because they are all grounded upon the canon of inspiration, and, in reality, inspiration itself; when

we recollect, that the administration of the holy sacraments is perhaps the chief end of valid ordination, we shall at once admit the wisdom of Laud in establish

ing these injunctions. Preaching or lecturing is not the essential part of a minister's duty; in truth, any man may do either of these, but who will dare to call himself a member of the church, and perform its regular ecclesiastical duties, without having received its ordination?"-pp. 49--51.

Our author has put forth all his strength to defend Laud's conduct in the affairs of Prynne, Bastwick, Burton, and Leighton; but the defence will not do. He thus coolly narrates the treatment of Prynne, and apologises for its barbarity.

"The sentence of Prynne was recorded in February, and it was executed on the following May, 1634. The Histrio Mastyx was burnt under his nose, till it almost suffocated him: in Palace Yard and Cheapside his ears were cropt, but he lost only a very small portion of them; for this part of the sentence was almost remitted in the execution; on the 29th of April he was expelled from the University, and he was conducted back to prison, to suffer perpetual imprisonment.

"In these punishments we must not forget the customs of the age. Although we should revolt in the present day at the practice, even in the case of the vilest criminal, yet it was then a customary punishment to cut off the ears, and to slit the nose. On the same principle, numbers of deranged old women were burnt as witches in that century, especially in Scotland, and for practices, which at present, perhaps, would hardly procure them a few hours in the stocks. When the conduct of this political fanatic is considered, who was dignified by his party with the title of William the Conqueror, and whose firmness and obstinacy, it is said, induced the King

himself to bestow upon him the title of the Cato of his Age--when it is recollected that he became a most violent incendiary, an implacable enemy to the government, whether civil or ecclesiastical, --that he was the idol of the rabble, and eager for any thing that was put into his head,'-- in short, when it is recollected, that his Histrio Mastyx was a violent, abusive, and indelicate attack on the nation at large, always excepting the zealots who abetted his phrensy, the sentence for these libels, since his ears were hardly touched, was not remarkably severe, although it excited the turbulence of the rabble, with whom Prynne was popular to excess." pp. 64--66.

Mr. Lawson's attempt to show that Laud had little to do with the atrocious treatment of Leighton is an utter failure. Though he succeeds in showing that there have been some mis-statements of the matter,

the substance of the charge remains unaffected. He was a member of that horrible Inquisition, he took an active part in its proceedings, he records, in his private journal, the execution of the barbarous sentence, without one expression of regret, disapprobation, or pity. This, in a professed minister of mercy, is enough to stamp his character with disgrace. The whole account of the behaviour of the three confessors deserves to be quoted. Our readers will easily discern the real characters of the

sufferers, notwithstanding the style in which they are described by our author.

"On Friday, the 30th of June, those 'three libellers,' as the Archbishop terms them, underwent their sentences; and, as their behaviour exhibits a strange compound of fanaticism and obstinacy, their speeches are worthy of notice. The punishment took place in the presence of a vast concourse of spectators, for though, as the noble historian writes, none of them was in interest or any esteem with the worthy part of their several professions, having been formerly all looked upon under characters of reproach,' yet, when they were all sentenced, and for the execution of that

sentence brought out to be punished, as common and signal rogues, exposed upon scaffolds, to have their ears cut off, and their faces and foreheads branded with hot irons, men began no more to consider their manners, but the men.' To the same effect Heylin has an appropriate remark. 'It was a great trouble to the spirits of many moderate and well meaning men, to see the three most eminent professions in all the world, divinity, law, and physic, so wretchedly dishonoured in the persons of the malefactors, as was observed by the Archbishop himself, in his epistle to the King.' It appears, from the account in the Harleian MSS. already referred to, that the multitude' came with tender affections to behold those three renowned soldiers and servants of Jesus Christ, who came with undaunted and magnanimous courage thereunto, having their way strewed with sweet herbs, from the house out of which they came to the pillory, with all the honour that could be done unto them.'

"Bastwick appeared first, and, meeting with Burton, he embraced him, rejoicing that they had both met at such a place, and on such an occasion. Their enthusiasm, as may be easily conceived, amounted almost to madness, and they really imagined themselves elevated among the saints and martyrs of old; so easy is it to make enthusiasm subservient to prejudice, and to assume a merit for suffering even in a bad cause. Prynne appeared last, and was saluted by his two companions in the same manner. Bastwick's wife attended him, and, kissing her when he mounted the he, be of good comfort. I am nothing scaffold, Farewell, my dearest,' said dismayed.'

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"Bastwick commenced a most singular speech. There are many,' said he,

standing here as delinquents, though that are this day spectators of our not delinquents. We bless God for it. I am not conscious to myself wherein I have committed the least trespass, to take this outward shame, either against my God or my King. The first occasion of my troubles was by the prelates for writing a book against the Pope, and the Pope of Canterbury said, I wrote against him, and therefore questioned me; but if the press were as open to us as formerly it has been, we would shatter his kingdom about his ears. But be ye not deterred by their power, neither be affrighted at our sufferings. I know there are many here who have set many days apart for our behalf, (let the prelates take notice of it), and they have sent up strong prayers for us to

heaven: we feel the strength and benefit of them at this time. In a word, so far I am from fear, base fear, or caring for any thing they can do, or cast upon me, that had I as much blood as would swell the Thames, I would shed it every drop in this cause. This plot of sending us to remote places was first consulted and agitated by the Jesuits, as I can make it plainly appear. O see what times we are fallen into, that the Lords must sit to act the Jesuits' plots. For our own parts, we owe no malice to the persons of any of the prelates, but would lay our necks under their feet to do them good as they are men, but against their usurpations, as they are bishops, we do profess ourselves enemies till doomsday.'

"In this seditious speech, the latter part of which is so opposite to Bastwick's sentiments, as expressed in the Litany, about the persons of the prelates, where he advises the King to hang them all,' he is truly nothing daunted by the pu nishment in his way of reasoning, however, to hang a man for being a bishop was no crime. Prynne followed next, and he professed to lay down the law of libel, as it was punished in the reigns of Mary and Elizabeth. He then began to abuse the church, and attack the jus divinum of the Episcopal order. 'I make the challenge,' said he,' against all the prelates in the King's dominions, and all Christendom, to maintain that their calling is jure divino. If I make it not good, let me be hanged up at the hall gate. You all see there be no degrees of men exempted from suffering. Here is a reverend divine for the soul, a physician for the body, and a lawyer for the estate. I had thought they would have let alone their own society, and not been misled with any of them. Gentlemen, look to yourselves, if all the martyrs that suffered in Queen Mary's days, are accounted and called schismatical heretics and factious fellows, what shall we look for?-and such factious fellows are we, for discovering a plot of popery. Alas! poor England! what will become of thee, if thou look not the sooner into thine own privileges, and maintain not thine own lawful liberty?'

"The executioner having come to Prynne to inflict the sentence, Come,' said the enthusiast, come, friend, come: hew me: cut me. I fear not. I have learned to fear the fire of hell, and not what man can do unto me. Come, scar me, sear me. I shall bear in my body the marks of the Lord Jesus.' So close were his ears cut by the savage executioner, that a part of his cheek was

taken away. Nevertheless, this intrepid man flinched not. The more I am beat down,' said he, the more I am lifted up. He was courageous from his nature, while Bastwick was so from obstinacy, and Burton from fanaticism.

"Burton conducted himself in a similar manner. On account of his sacred profession, his censure was exceedingly unpopular. At his punishment there was great murmurings among the spectators. He made a very long speech, extremely incoherent, and abounding in rhapsodies, the chief design of which was to establish a parallel between his sufferings and those of our Saviour. There were three pillories set up, and his happened to be the centre; before he was brought out, looking from the apartment into the Palace-Yard, he said, Methinks I see Mount Calvary, where the three crosses, one for Christ, and the other two for the two thieves, were pitched.' This was the height of enthusiasm: here he compares himself to Christ in language bordering on profaueness: his allusions, however, to the two other pillories, crosses, in his opinion, destined, in his religious allegory, for the two thieves, was no great compliment to his two associates in suffering, Bastwick and Prynne, more especially, if we observe his farther expressions, 'If Christ,' said he, was numbered among thieves, shall a Christian for Christ's sake, think much to be numbered among rogues, such as we are condemned to be? Surely, if I be a rogue, I am Christ's rogue, and no man's.' Turning to his wife, he said, Wife, why art thou so sad?'-Sweet-heart,' replied she,I am not sad.'-' No,' said he, see thou be not; for I would not have thee dishonour this day by shedding one tear, or fetching one sigh; for behold there for thy comfort, my triumphant chariot, on the which I must ride, for the honour of my Lord and Master. And never was my wedding day so welcome and joyful as this. And so much the more, because I have such a noble captain and leader, who hath gone before me with such undaunted courage, that he saith of himself, I gave my back to the smiters, my cheeks to the scoffers, they pluckt off the hair. I hide not my face from shame and spitting,' for the Lord God will help me.' When he was put into the pillory, he exclaimed, Shall I be ashamed of a pillory for Christ, who was not ashamed of a cross for me? Good people, I am brought hither to be a spectacle to the world, to angels, and men, and howsoever I stand here to undergo the punishment of a rogue, yet, except to be a

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faithful servant to Christ, and a loyal subject to the King, be the property of a rogue, I am no rogue. I glory in it.' A bee happening to alight on a nosegay he held in his hand, Do you not see this poor bee?' he exclaimed, It hath found out this very place to suck sweetness from these flowers, and cannot I

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suck sweetness from Christ?' He then proceeded in a strain of enthusiasm to compare himself with Jesus Christ. One asked him if the pillory were not uneasy for his neck and shoulder. How can Christ's yoke be uneasy,' he replied, this is Christ's yoke, and he bears the heavier end of it. At another time, on calling for a handkerchief, he said, It is hot, but Christ bore the burden in the heat of the day.' With numbers of his friends he held conversation, who seem to have been all imbued with the same enthusiasm, and to have exulted in his extravagant expressions. One of the guards had a rusty halberd, the iron

of which was fixed to the staff with an old crooked nail. 'What an old rusty halberd is that,' exclaimed one: to which Burton replied,This seems to me to be one of those halberds which accompanied Judas when he went to betray his Master.' A friend asked him, if he would have gladly dispensed with his suffering, No, not for a world,' was his reply.

"After their sentence, those three unfortunate men were removed to prison. Prynne, on the 27th of July, was sent to Mount Orgueil Castle, in the Island of Jersey, where he continued till he was released by the Long Parliament in 1640. Bastwick was sent to St. Mary's Castle, in the Island of Scilly, and Burton to Cormet Castle, in Guernsey. They both remained prisoners til the same period, when they were released by the said Parliament; their sentence reversed; reparation and damages awarded to them for their punishments, and £5000. voted to Bastwick, and £6000. to Burton, out of the estates of the Archbishop, the Bishop of London, the Earl of Arundell, the Earl of Pembroke, Sir Henry Vane, Sir John Cook, and Sir Francis Windebank, who had all signed the warrant in the Star Chamber. The ensuing disasters, however, prevented the payment of the money.' - pp. 174--182.

This was, however Mr. Lawson may regard and caricature it, a truly glorious scene. While we cannot but deeply sympathise with the sufferers, we rejoice in the events that resulted from their treat

ment. It contributed, more than all other things, to the overthrow of that horrible system under which the country groaned. If the punishment of these men was proof of the cruelty of the Court, it was not less a proof of its folly.

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As might be expected, Strafford is one of Mr. Lawson's worthies. But history has long since written his character as an enemy to the rights and liberties of his country; but basely deserted by the master whom he served, and on whose honour and firmness he placed imprudent reliance.

In the following curious paragraph, Mr. Lawson groupes together all the monstrous things which marked the commencement of the civil troubles of England.

"While engaged in these dark practices, St. Antoline's church in London was given to the Scottish Commissioners for the exercise of their Presbyterian rites, and multitudes of fanatics resorted thither to be instructed in the cant and Two

enthusiasm of the Covenanters. puritanical ministers preached seven hours before the House of Commons. One of them, Burgess, from the text, (Jer. 1. 5.) They shall ask the way to Zion with their faces thitherward, saying, Come, let us join ourselves to the Lord by a perpetual covenant.' The altar of St. Margaret's, Westminster, was removed to the centre of the church; the communion service interrupted by psalm-singing; the phrase, spiritual lords, was omitted in Acts of Parliament; the clerk of the Upper House turned his back on the Bishops when reading bills; the temporal peers took precedence of the spiritual; the regular clergy were insulted in the public streets by mobs of incendiaries; and the Liturgy, in their language, was termed quenching the detanism predominated--a crisis was at monstrations of the Spirit; furious Purihand."--pp. 384, 385.

At last Laud himself was impeached and brought to the block. That it was a righteous retribution we cannot doubt, though we are of opinion the Parliament would have more honoured itself