around him on the deck, the course
of Divine Providence, with respect to
him in the year that was just com-
pleted, and how it had conducted him
to that true peace of mind which he
had sought in vain before.
call upon the whole world,

I could

Praise Jehovah, all the world,
Serve Jehovah with joy!
Come into his presence with rejoicing.
Confess that Jehovah is God.
He has made us and we are his,
His people and the sheep of his pas-

ture.

"While he thus spoke, delightful anticipations of futurity seemed to take possession of his soul. All who sat around him were silent; for the power of his faith seemed to communicate itself by an indescribable operation to their minds. All at once, confused voices exclaimed throughout the ship, a storm, a storm! The heavens grew black with clouds, the tempest rose, and the waves beat on every side against the ship. They endeavoured to avoid the shore, which was rocky and produced breakers which threatened every moment to overwhelm the vessel. The Phoenician mariners called on their gods, the children of Israel prayed to Jehovah. Helon stood in the midst of threatening waves and terrified men, tranquil and full of confidence. At once the ship received a violent shock, and sprung a leak. Their efforts were in vain. Salamith flew to Helon's arms, and each repeated to the other passages from the Psalms. All hope of

safety was at an end, and sounds of terror and lamentation were heard on every side. Suddenly, the ship struck violently upon a rock and went to pieces. The crew sunk, and no one could bid another farewell. Helon supported himself for a short time upon a spar, and looking round saw Salamith and her father sink. Alone for a few moments with the stormy and scarcely conscious, he struggled waves. One of tremendous height came rolling onward; Helon exclaimed amidst the uproar of the elements,

'The angel of the covenant

Behold he cometh, saith Jehovah of
Hosts,'

and was buried in the waters.

"After an hour the storm had ceased. And the storms of this world, too, had ceased for those who had found death in the waves and life in the bosom of their God."

The melancholy impression which the close of this story will leave on the mind of every reader of feeling, even in this imperfect sketch, is the succeeded in the fictitious part of his best proof how well the author has work; and it is this circumstance which distinguishes it above all the stories which have been written as vehicles of antiquarian information. He has deprived us of the means of judging how far it is an exact picture of the Jewish life and sentiments in the period assumed, by entirely withholding references to authorities, on the insufficient ground, that they would be useless to the unlearned and superfluous to the learned. We are glad, however, to perceive that the remonstrances of his German readers have induced him to promise to supply this great deficiency, by giving his own notes, and those which the Dutch Professors, Vanderpalm and Clarisse, have added to a translation which has appeared in Holland. Full and accurate references alone can enable us to use such a work with any confidence for the purpose of instruction, and correct, in some measure, the fallacy which leads the reader to feel as if he really had contemporary authority for the facts and descriptions which it contains. The picture of the Jewish people is probably idealized, and we

can scarcely believe that their national festivals were celebrated with such a high-wrought enthusiasm, and such a renunciation of all selfishness and animosity as are here ascribed to them. But we must allow an author to ennoble what he finds a delight in describing; and we can readily forgive an error on the side of praise, in respect to a people whom it has sometimes been deemed a point of duty by Christians to paint in the blackest colours. Great taste and devotional feeling has been shewn in the manner in which quotations from Scripture, especially from the Psalms, are introduced, and the best modern versions have been every where followed. Should the book ever be rendered accessible to English readers, it will be found a very pleasing medium of conveying historical, geographical and antiquarian knowledge, and will gratify the taste while it improves the heart.

SIR,

K.

WHAT can account for the pre

sincerely believing themselves the dis-
ciples of Christ, can honestly so so-
phisticate almost every word they
admit him to have uttered on the sub-
ject of his relation to God, as to fasten
upon him the blasphemy of his being
the COMPEER of God?" But my mo-
mentary bigotry brought a blush into
my cheek, and with sincere compunc-
tion and shame let me now record my
"wonder" at the almost unanimous
faith of Christendom. It is indeed
true, that prescription, establishment,
fashion, will, to multitudes, in every
age, make black white, and white
black but even among the & A
of believers are there not to be found
thousands and tens of thousands who
attach all the credit and conclusive-
ness that the most devoted inquirers
after divine truth alone can attach to
every insulated asseveration of the
"Teacher come from God," as well
as to the whole tenour of his doctrine,
and yet, upon his own supposed shew-
ing, coequalize, not identify, him with
his Father and his God? In the opi-
nion of such disciples at his feet as
these, he must, somewhere or other,

gorical depositions of unqualified sub-
jection to, of absolute dependance on,
"the only true God," or have taught
also some antagonistical doctrines, so
utterly irreconcileable with their naked
meaning, as to warrant any possible
evasion of it. For any such direct
contradictory elucidations I look, how-
ever, in vain: indeed, I am not aware
that the stoutest-hearted champions
of creed and article-theology have
gone so far as to assert, that what
he who " spake as none other man
spake," said at one time, he directly
unsaid at another. We must, there-
fore, have recourse to the remaining
member of the alternative for the so-
lution of our problem. And here, let
me avow, however little creditable to
my judgment the avowal may be deein-
ed, that in a solitary, quite anomalous
text, I, for one, do recognize an apo-
logy for almost any but a perverse or
ludicrous interpretation of our Savi-
our's assertions in the passages enu-
merated, and in others of a like im-
port. The Baptismal text I never

amongst Protestants of that most marvellous modification of the Christian faith yclept Trinitarianism? "Thinks I to myself," the other day, as I sat revolving in my mind the unvaried, uniform and iterated averments of its Divine "Author and Finisher." "Why callest thou me good? None is good but one, that is God." "I ascend to my God." "The words I speak unto you, I speak not of myself." "The Father that dwelleth in me, he doeth the works." "The Son can do nothing of himself." "I live by the Father." My Father is greater than I." "He that hath seen me hath seen the Father." "To sit on my right hand and on my left is not mine to give."..... But I might, literally speaking, transcribe, as every reader of his Bible well knows, a considerable proportion of our blessed Saviour's discourses into your pages, before I had exhausted THE SON'S attestations to his inferiority to THE FATHER, his nothingness without HIM, and but for HIM. As fully impressed with the divinity he claimed as with that he disclaimed, "Is it possible," I caught myself vociferating, "is it possible, that men, dissertation of Tyrrwhitt on this text,

I have never read the admirable

can but consider as an impregnable hold of Anti-Unitarian doctrine. So decisive a voucher am I forward to admit it be of a Tоλкρan in heaven, that if I entertained the slightest notion of its being possibly authentic, I should feel myself as much constrained as any Athanasian can feel, to accommodate my conviction of the Unity of God to any hypothesis by which it

roundly affirm, that, amongst the now many dilapidated fortresses of orthodoxy, there is not one which offers to "the sword of the spirit" a more vulnerable track than does this its vaunted and hitherto all but unscarred citadel ?

could be decently modified. Now if

this, or any thing like it, can be the expression (well or ill founded) which this supposed command of our Saviour's makes upon a mind convinced that Paganism is as much the doctrine of Christianity as Trinitarianism is, what must be its effect on those who identify Trinitarianism with Christianity? Will they not believe any thing rather than offer violence to its more obvious import? Will any Procrustean process seem illegitimate to them, that can torture Scripture into a seeming harmony with this extraordinary but decisive text? Is it not, indeed, matter of fact, that this great vital organ of the orthodox system generates rather than merely fills all the arteries and veins which flow to and from it? What vagary of the human brain could less assimilate with the whole or any part of Scripture, than does the grave and idolized dogma extracted from this singular anomaly in the sacred page? And yet in the opinion of those who deem it treason to divine truth to question the evidence by which this solitary testimony to Tritheism, under another name, is supported, is there one in a thousand who does not, with Postellus, trace its ramifications in almost every volume of the Jewish and Christian Scriptures? Shall I be contradicted when I say, that the minutest degree of scepticism, as to the authenticity of the Baptismal text, would do more to disenchant Athanasianism of its charms, than whole folios of demonstration opposed to the tenet which this text seems to involve will be able to do in a long succession of ages? Will my assertion be disproved, if I

without being reminded of the notable hoax practised by our facetions monarch on the literati of his day. His argument all along disproves the assumption on which it is founded.

SIR,

BASANISTES DEUTEROS.

Ay your Repository to bookworms, allow me to occupy a small space with a brief account of two small tracts, printed together, in a volume which though figured as an octavo is not larger than an octodecimo.

S you sometimes allot a corner

The whole title is as follows: "Precepts, or, Directions for the well-ordering and Carriage of a Man's Life, through the whole Course thereof: left by William, Lord Burghly, to his Sonne at his death, who was sometimes Lord Treasurer of this Kingdome. Also, some other Precepts and Advertisements added, which sometimes was the Jewell and Delight of the right Honourable Lord and Father to his Country, Francis, Earle of Bedford, deceased. In two Bookes. London, printed for Thomas Jones, and are to be sold at his Shop in the Strand, neare Yorke House, 1637."

66

This "Thomas Jones," the bookseller, was a smart tradesman. He has dedicated the volume, which he describes as a new edition, to Richard, Lord Buckhurst, to express part of his thankfulness for the "goodnesse" he had received from this nobleman and from "the noble Earle" his father, and "the right vertuous Countesse," his mother. There is a vein of mirth in this writer from "his shop in the Strand, neare Yorke House." "Multiplicity of words," he tells Lord Buckhurst, begets multiplicity of errors: especially in those whose tongues were never polished by art. It is true" (he waggishly adds), "I have much learning, but that is in my shop, and it is as true that I am ignorant, having not the happinesse to bee bred a scholar." He then quotes a Latin sentence to excuse his want of education, and that, without saying, as honest John Bunyan did, in the like case, the Latin I borrow," viz., Non cuivis homini licet adire Corinthum.

The last paper in these Miscellanies, all purporting to come from the pen of Cecil, is "The genealogy, offspring, progeny and kindred, the houshold, the family, the servants and retinue of Pride, cum tota sequela sua, with all her trayne and follow ers," in which goodly company are placed 10thly, "Error, heresie, superstition, schisme, sects, pharisaisme, Puritanisme, idolatry."

is round, and Man's heart a Triangle fond of it, and used it as a manual, his "Jewell and delight." Yet there receptacle for the Trinitie." is little in it to entitle it to this high distinction. Unlike Cecil's treatise, it is slightly tinged with Puritanism : but it is sober, even to dulness. Coming to it from the smart, sagacious, proverb-like sentences of that adept in human nature, we find nothing scarcely that takes hold of the imagination. Now and then there is a grotesque description. "Shamefastnesse (shamefacedness) is a goodly ornament of noble persons. It exalteth those which be humble, making them noble. It is the beauty of them that are feeble and weak, the prosperity of them which be sicke, the comfort of them that are in heavinesse, the increase of all beauty, the flower of reli gion, the defence and buckler against sinne, a multiplier of good deeds; and, to be short, it is the onely paramour and darling of God, the Creator of all."

Could this lynx-eyed statesman discover no other sentiment than pride as the motive of those men of irreproachable and saintly lives, that would not bow to the authority of a vain, loose-living and profane-talking woman, who succeeded her father, the Nero of his age, as Head of the Church of Christ upon earth," or that questioned the spiritual lordship of bishops who had played fast and loose with religion, and were frocked or unfrocked at the pleasure of "Queen Bess"?

O! soul of Sir John Cheke."

Cecil was the trimmer from policy that this Greek scholar was from weakness, and the master was so far happier than the scholar, that the grievousness of Cheke's fall from the faith made repentance and restoration almost a matter of course, whilst Cecil's even but slippery tenor of life allowed him to practise hypocritical compliances, without any great outward violation of integrity, and consequently without any deep compunction of con

science.

The whole title of the second tract in, the volume runs as follows: "A Glasse, wherein those enormities and foule abuses may most evidently bee scen, which are the destruction and overthrow of every Christian Common wealth. Likewise the only means how to prevent such dangers: by imitating the wholesome advertisements contained in this Booke. Which sometimes was the Jewell and delight of the right honourable Lord, and Father to his Country, FRANCIS, Earle of Bedford, deceased." At first, I thought that the "Glasse" was composed by the "Earle of Bedford," but I believe Mr. "Thomas Jones" means only to represent that the Earle was

VOL. XVIII.

E

The "Contents" of this little book are summed up in the following chapters, designed to picture so many "abuses." "1. A wise man without workes. 2. An old man without de

votion. 3. A young man without obedience. 4. A rich man without charity. 5. A woman without shamefastnesse. 6. A master or ruler without virtue. 7. A Christian man full of contention. 8. A poore man proud. 9. A wicked and an unjust king. 10. A negligent bishop. 11. A people without discipline. 12. A people without law."

"The ninth abuse" the writer justly calls "a capital abuse indeed." To display it by contrast, he describes royal excellence in a passage not without strength, and containing a sum"The mary of patriotic principles: righteousnesse and justice of a king, is to oppresse no man wrongfully by power: to judge and give sentence betweene man and man indifferently, without affection of any person: to defend strangers, orphane children and widdowes: to see that robbery and theft raigne not in his realme: to punish straitly adulterous and fornicating persons: not to promote and exalt such as are wicked: to give no living to such as are unchaste persons, and makers of vicious pastimes: to destroy out of his land all that «f» wicked against God and their par