behaviour, and unbounded promises, insured his support. The prelate assured the barons, who were a formidable class of men, of the king's determination to avoid the excesses of former reigns, and predicted happiness from so prudent an administration; and, as a battle was contemplated between the assembled forces, he rode through Henry's ranks, reminding them of their oaths of allegiance, and exhorting them to valour. An agrecment between the two brothers happily prevented hostilities. In the mean time, the messenger returned from Rome, with an absolute refusal of the king's requirements, accompanied with the following reasons of the pope, Pascal II. which could hardly fail to convince the public mind: That Christ was the door of the church, the pope was allowed to be the representative of Christ, and, consequently, admittance to the sacred office, and preferment in it, could only be through him; that priests were called gods in the scriptures, and it was monstrous that a man should pretend to create his God. The king, a prudent man, hoped still to gain by delay what he feared to attempt by force: he accordingly sent three bishops to Rome, and Anselm, that he might be represented, had the temerity to send two messengers. The pope returned replies both to the prelate and the sove reign of the most decided kind. Henry evaded their force, by suppressing the letter addressed to him, and inducing the three bishops to declare on their episcopal faith, that the pontiff had privately assured them of his favourable designs to the king, although he refrained from formally resigning his prerogative. In vain did Anselm's messengers testify against this representation, for their report was not calculated of equal worth with that of three bishops. The high spirited Anselm resented this stratagem, by refusing any intercourse with the perjured prelates; and so formidable was his displeasure, that they were obliged to resign their mitres. Affairs becoming increasingly serious, the of fending prelate repeated the precau tion of making a journey to Rome, Considering the notoriety of these quarrels, the dominion this corrupt system gave to the clergy over the minds of their converts, such as no honest man would wish to possess, is exemplified by the conduct of the people at this prelate's departure, thousands of whom, not merely ecclesiastics, accompanied him to the shore, to witness and regret his departure, who, says a celebrated historian, "scrupled not in this manner to declare for their primate against their sovereign.” Henry sent another messenger to Pascal, who assumed a more deci sive tone, declaring that his master would rather lose his crown than give up the right of granting investitures: he was answered in a style as firm and as false-" and I," said the pope, "would rather lose my head than allow him to retain it." We say as false, for the king loved his crown too well, and the pope had formally resigned that very right to the emperor Henry V. who exasperated at his tyranny, had seized his person. To render the agreement more valid, the emperor and Pascal had communicated together on the same hoste; but the latter had no sooner regained his liberty, than he revoked all he had done, and acted as sovereignly. Pascal and Henry I. being men of such resolution and prudence, found it to each others interest to terminate their differences by severally acceding a little, the pope was therefore to grant the investiture, and the king to receive the homage. About A. D. 1107, the persevering clergy held a synod at Westminster, and succeeded in extending their influence. The celibacy of the priests, and the prohibition of long hair were confirmed, and laymen were forbidden to marry within the Bishops were elected by the chap. office, they received a ring and a crosier ter, but before they entered upon the from the king, which was called their investiture, and then did homage as subjects, which ceremony was before explained. While the king could refuse to give the former and receive the latter, he retained the power of filling the seèíí seventh degree of affinity, and thus dispensations and divorces being multiplied, the revenues of the pontiff were basely augmented, for the art of writing being far from common, registers were very indifferently kept, and it was not always easy to ascertain that which this law required. Though the influence of the holy see was evidently increasing, yet it always depended, in some degree, on the disposition and character of the reigning prince; and had not the circumstances of Henry obliged him to be very obsequious to the clergy, it is probable they would have made less progress in their encroachments during his reign; but such was the craft of Rome, that it took care to seem to exercise its assumed prerogative in the midst of the most determined opposition: thus, when Henry, who greatly disapproved the mission of a legate into his dominions, seized the opportunity of regaining somewhat of the liberty of the English church, by ridding himself of such a visitor, which the licentious conduct of the Cardinal de Crema afforded him, whose immorality was detected at a time when he publicly forbade the marriage of the clergy, and which occasioned the breaking up of a synod that was met for the extension of their privileges, the pope conferred that dignity on the archbishop of Canterbury, renewing the commission from time to time, not forgetting to publish, that the primate derived his authority from Rome, nor could Henry escape the force of such ingenuity. Such is the picture of human nature under such circumstances, left to the operations of its own passions, and led captive by the devil at his will. We thank thee, O thou great Disposer of events, that we were not among the blindest devotees of such an age, but that we are permitted to live in this period of light and liberty. Vouchsafe to us the influences of thy Holy Spirit, that we may be found among those, who, through the merits of Jesus Christ, enjoy its greatest privileges. H. S. A. MISS HARVEY. MISS SARAH MARY HARVEY was the third daughter of Mr. Thomas Harvey, of Woodnesborough Parsonage, near Sandwich, Kent, a deacon of the Baptist church at Eythorne, of which church the deceased was a member. She was born December 21, 1789, received a moderately good education, was amiable and engaging in her manners, strictly moral in her conduct, regularly attended the means of grace, and always had a pious example in her parents and family :but, alas! her heart was unrenewed. It pleased the Lord to call her by his grace in early life, and then all - her excellencies were consecrated to God. On a profession of her faith she was baptized, and joined the Baptist church at Eythorne ; but soon afterwards was attacked by a severe lingering affliction, which so much reduced her strength, that she was laid aside from all active usefulness; her disorder baffled the skill of several physicians, was protracted to a period of more than eight years, and from which she never recovered. During this long season of debility and suffering, she happily experienced divine consolation and support, and remarkably exemplified the power and influence of divine grace in her continued pa tience and holy resignation; never uttering a murmuring sentence, but often expressing acquiescence in the will of her heavenly Father. A letter which she wrote to her pastor during her illness, and from which the following extracts are made, will best describe the state of her mind on a review of her conversion, profession, experience, and feelings under her long continued weakness and pain. In this letter she says, "When I come to take a retrospective view of my past life, well may I say preserved in Christ Jesus and called.' I trust the Lord began to bless me in very early life. At not more than nine years of age I had many cutting convictions on account of sin; and, likewise, many severe temptations. About that time I read Janeway's Token for Children, and in secret did weep bitterly before the Lord, entreating that he would forgive my sin, that I might die happily like those good children. My temptations were very severe; Satan and my own wicked heart told me, it was too soon for me to think about religion. My impressions in some measure wore off, till the year 1800, when at Eythorne school the Lord was pleased, in his infinite goodness, to send a second admonition to me. One Lord's-day afternoon, when the members of the Baptist church at Eythorne were about to partake of the ordinance of the Lord's-supper, I saw my sister Mary and brother Thomas uniting in that inestimable privilege; my heart sunk within me, and I burst into a flood of tears, and thought, What, if I should be shut out of heaven! My heart was so full of grief that when my dear sister Mary wished to know the cause of my excessive weeping, I could only say, I want to go to heaven. She wept also, and pointed out to me the way of salvation. I went weeping to school, for such was the perturbation of my mind that I could not refrain. My governess thought it was at my leaving my parents, which had previously been the cause; but my concern at that time was of a very different kind: my soul was overwhelmed under a sense of my manifold transgressions. I was then indeed thirsting for the pardon of my sins, and to be washed | in the fountain opened for sin and' uncleanness. Many times I was very much persecuted, because I could not do as those around me did. I never could pray while the young ladies were in the room with ine, they would laugh at me, and call me a Methodist; yet I could not live without prayer. I was obliged to take the opportunity in secret, and pour forth my soul in prayer to the Lord, while they were employed in their amusements. But alas! this frame of mind did not continue long: for what with my own corruptions, and the prevalence of Satan's temptations, my heart began to grow cold, and prayer became a task instead of a privilege; and I shunned the friends I loved, because they should not speak to me. Thus I went on till I was quite cold to my own best interest, Galio like, caring for none of these things; yet I could not give over praying, though it was attended in a lifeless unprofitable manner. This state of mind continued till the year 1808, when the Lord was pleased, I trust, to work effectually on my poor rebellious heart. It is a great mercy I was not cut down as a cumberer of the ground. The blessed Lord manifested infinite love in bringing me out of that horrible pit, and directing me to the Lord Jesus Christ. I may well exclaim, Why was I made to hear his voice, "One morning, I well remember, when at the throne of grace, my heart was SO overwhelmed with a sense of my own unworthiness, and manifold transgressions, that I could scarcely lift my eyes to heaven, when rising almost in despair, the Lord was pleased, in his infinite goodness, to bring to my mind' Matt. v. 12, Rejoice, and be exceeding glad: for great is your reward in heaven.' This made my heart glow with love to the Saviour; I thought I could do or suffer any thing for him, and the enjoyment of more of his love shed abroad in my heart. At this time I considered it my duty to declare what the Lord had done for my soul, and to make a public profession of his name. This I did February 26, 1809; was baptized by immersion, and joined the church of Christ under the pastoral care of the Rev. John Giles, at Eythorne, with a sincere desire and prayer that I might, through divine grace, prove a useful and honourable member of the church militant. But truly may we say, the Lord's ways are not as our ways, neither his thoughts as our thoughts.' God moves in a mysterious way, His wonders to perform.' "Little, very little, did I think, when I first set out in the good ways of God, that I was to drink the bitter, though I trust salutary, ingredients of the cup of affliction. I have been called long to stand on the stormy banks of Jordan. But, blessed be his name, the Lord knows what is best for us. He sees fit to afflict, and when he hath tried me, I trust he will bring me forth to glorify him here, or to join the redeemed above. He hath said he will bring his children through the fire-will refine them as silver, and try them as gold. It is my daily prayer, that whether I live I may live unto the Lord; or whether I die, I may die to the Lord. I have been called to conflict with sin and Satan in my affliction, but the Lord hath hitherto been my refuge and support. He hath promised daily strength, and hath fulfilled this promise to me. While probationers here, we must expect times of trial, but the Lord will deliver those that call upon him, and, they shall glorify him. Were it not for the hope I have in the merits of my dear Intercessor and Saviour, I should be of all the most miserable. But God has given many great and precious promises, these are my comfort and support in my affliction: were it not for the words upon which he hath caused me to hope, my soul would often be overwhelmed within me. The 103d Psalm frequently relieves and revives my fainting spirits. I can say, notwithstanding all my sufferings, Good is the will of the Lord concerning me. In the multitude of my thoughts within me, thy comforts, O Lord, delight my soul." This letter was written some con siderable time before her death, and he drew me out of many waters:" 66 Eythorne, Sept. 1817. REV. MR. MORRIS. J. G. DIED, July 28, 1817, the Rev. Richard Morris, aged seventy years; having been forty-two years a minister of the gospel at Amersham, Bucks. He settled there in 1775, and on the 4th of June, 1776, was ordained as pastor of the Baptist church at Woodrow, two miles from Amersham. In 1783, a church was formed at Amersham, partly of members from Woodrow, and the rest from the Independent church at Chesham, (then under the care of Mr. Spooner). Mr. Morris became their pastor, and continued over them till his death, a space of thirty-four years. A meeting-house was fitted up in 1777: a new one was built in 1784; it was enlarged in 1797, and again in 1799. The present building will seat about 700 people, and about 300 members have been added to the church since its formation. Mr. Morris died greatly beloved and lamented by his church and congregation; he was highly respect Mr. ed by the inhabitants of the town, and three following verses. and by those who knew him, of va- Godwin delivered an oration at the rious denominations. He was in-grave, to a crowded and respectable terred in a vault, in the burying- auditory. ground adjoining the meeting-house; a funeral-sermon was preached by Mr. Sexton, from 1 John, iii. 21, Some further account .o M Morris may be expected to we prosented to the public. Review. A Plea for Infant Baptism, &c. By Thomas Belsham, Minister of Essex-street Chapel. 8vo. pp. 121. (Continued from page 384.) ANOTHER article is that which relates to The Christian Scriptures. The peculiarities of the Unitarian crced are but sparingly introduced in this pamphlet; but let the young reader tread cautiously-there are several snakes in the grass. Mr. Belsham maintains, with respect to baptism," that the New Testament is not the only source of authentic information." p. 52. In the same page he complains, that" most Protestant writers argue as if all the books of the New Testament were inspired writings, collected together by inspired men, comprehending a complete code of Christian doctrine and practice. Whereas the fact is, that they were casually selected, we know not by whom, from other works of perhaps equal authority, which were in circulation." That Mr. Belsham has written so much like an infidel might, perhaps, be naturally expected, for he has long since passed the half-way house on the high road to infidelity; but that he has written so little like a scholar possessed of accurate information, is truly astonishing. Let us examine this statement. 1. They were selected "from other works of perhaps equal authority which were in circulation." What these other works were, we are left to imagine. VOL. IX. 2. They were casually selected." Infidelity (paradoxical as it may seem to say so) is often very credulous. "CASUALLY!" Does Mr. Belsham then intend to shew us that he has a very mean opinion of the sacred writers? Was Luke's writing a gospel superfluous, the world being abundantly supplied with accounts equally valuable? Or does he intend to shew what an exalted opinion he has formed of the writers of that age? Does Mr. Belsham seriously believe, that writers equal to Matthew, Mark, Lnke, and John were commonly to be met with? Does he indeed believe, that such epistles as those of Paul and Peter were common? Surely, if the most extravagant fanatic in this country should cast his eye upon this, he may be assured that Mr. Belsham cannot, with a good grace, be his reprover. 3. "We know not by whom." If so, how do we know that they were casually selected? On what authority does Mr. Belsham make this extraordinary assertion? "Casually selected." As well might it be said, that the sun, moon, and stars were casually selected from a great number of luminaries of equal splendor! It was not from Dr. Lardner, Mr. Belsham imbibed this opinion. Dr. Lardner, when speaking of some ancient spurious writers, remarks, that "we have a great deal of reason to be pleased, to find that the ancient Christians were ever cautious what writings. they received as the works of apos tles, or apostolical men: and that |