"My last son, Isaac, borne the 7th of September, 1651, at half an hour after two o'clock in the afternoon, being Sunday, and so was baptized in the evening by Mr. Thornton, in my house in Clerkenwell. Mr. Henry Davison, and brother Beauchamp, were his godfathers, and Mrs. Row his godmother.” "Rachel died 1640."

"Our doghter Anne, born the 10th of July 1640, died the eleventh of May, 1642."

"Anne Walton dyed the 17th of April, about one o'clock in that night, and was buried in the Virgin Mary's chapel, in the cathedral in Worcester, the 20th day." This was Ann, his second wife, the sister of Ken.

The epitaph in Walton's hand-writing, appears, with a few interlineations, as evidently composed by himself: "Alas! alas! that she died"-died crossed outalas that she is dead" inserted.

The epitaph in Worcester cathedral, on his wife, is as follows:

Ex terris

D.

M. S.

Here lyeth buried so much as could die of Anne Walton, the wife of Isaac Walton; who was a woman of remarkable prudence, and of the PRIMITIVE PIETY, her great and general knowledge being adorned with such true humility, and blest with so much Christian meekness, as made her worthy of a more memorable monument," &c.

The epitaph, as first written, appears with the words

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of primitive piety," instead of "the primitive piety;" the words "the primitive" appear as corrections; it seems to me, designedly to imply that her piety was that primitive piety which the Reformed Church of England professed, and therefore the correction was important.

The reader will see the reason of my mentioning the proscribed Prayer-book of that singular and good man, preserved for so many generations, not only from the connection it shews with Ken, but some very interesting circumstances in his future life; and, as such an outcry was made against our devotional and affecting form of Prayer, I shall now proceed to make some general remarks on this subject, referring to the Remonstrance before spoken of.

"First, it symboliseth (says Smectymnuus) much with the Popish Masse."

Hall.-"Surely neither as Masse nor as Popish. If an holy prayer be found in a Roman portico, shall I hate it for the place? If I find gold in the channel, shall I throw it away because it was illlaid.

"Our Lyturgy symboliseth not with Popish Masse, neither as Masse nor as Popish."

Milton.-"A pretty slip-skin conveyance to sift Masse into no Masse, and Popish into not Popish ; yet, saving this passing fine sophistical boulting hatch, so long as she symbolises in form, and pranks herself in the weeds of Popish Mass, it may

be justly feared she PROVOKES THE JEALOUSY OF GOD, no otherwise than a wife affecting a whorish outline kindles a disturbance in the eye of a discerning husband.”

Hall." If I find gold in the channel, shall I throw it away because it was ill laid?

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Milton." You forget that gold hath been anathematized for the idolatrous use, &c. and thus you throttle yourself with your own similes.”

The author of this sophistry is the author of Paradise Lost! On that account I forbear to quote more; but I may add a few plain observations, as our excellent Liturgy was the beginning and end of this strife of unholy tongues for it was first denounced, and its use forbidden, under penalties of the severest kind, by the Parliament — its use again was insisted on at the Restoration and it was chiefly on account of this formulary that many pious and conscientious men, resigned their livings on Bartholomew's day, rather than comply with the Act of Uniformity. We might look with astonishment at the charge, that the PRAYER-BOOK is only the book of the Popish mass, when more than onethird is the Word of God, not of man! For instance, the introductory sentences - the Psalms -the LORD'S PRAYER - the nunc dimittis the ten commandments - portions of Gospel and Epistles, &c.

As to the other parts, they chiefly consist of prayers which were used in the Church before the

introduction of the Mass-as the fine hymn of St Ambrose, "We praise thee, oh God!"-the collects the affecting and sublime Litany, &c. Let us ask, can we symbolise with the Popish Mass, and not with every feeling of Christian love,* when we pray

"From envy, hatred, and malice, and all uncharitableness, Good Lord deliver us.

"That it may please thee to forgive our enemies, persecutors, and slanderers, and to turn their hearts, We beseech thee to hear us, good Lord!"

The words in the Latin, are more impressive:
From envy, &c.

Omnes. Libera nos, Domine.

That it may please, &c.

Omnes. Te precamur, audi nos.

If Popery, not the primitive Church, had indeed furnished such a ritual, ought such simple, affecting, and beautiful compositions be be rejected, because in other respects we dissent from the communion that used them? We can hardly conceive

Let us see some of the fruits of John Knox's school! "Ask of our old dying wife, if she has any evidence of salvation; she will say, I hope so; for I believe the Apostles' Creed; I am taken with the LORD'S PRAYER; and I know my duty to be the Ten Commandments!' but I tell you, these are but old rotten wheelbarrows to carry souls to HELL! These are idols which the false prelates have set up to obstruct the Covenant, and the work of God in the land!"-Sermon by John Dickson.

This was preached at the time we are speaking of. Cannot some exclusively nominal Christians see their faces in this glass?

the existence of such besotted malignancy! and in this cry joined the author of Paradise Lost! The Reformation need not have taken place at all, if the only thing obnoxious in the Roman communion had been such Prayers! Eternal credit does it reflect on the compilers of our admirable Liturgy, that their anxiety was, not to depart from the Church of Rome further than the Church of Rome departed from the Scriptures; and these ancient and affecting compositions, be they composed by whom they may, were admitted into the Church of England, not because they were in ancient rituals, but because they breathed the spirit of Scriptural faith, hope, and charity.

As to toleration, every one knows the bitter and ruthless intolerance of the Presbyterians, from the press and the pulpit. These were the only persons who not only denied all toleration, but gloried in denying it, as " establishing iniquity by law!" The Independants could only stand by tolerating what Walker calls "all accursed sects." But "all accursed sects the Independants did not tolerate; witness the cold cruelties exercised on the poor fanatic Naylor -witness the "tryers" of Cromwell-witness their equal hostility to Presbyterians and Churchmen.

The Church of England might have been well satisfied if half the toleration she granted, even when so goaded by atrocious calumnies, had been granted to her; but, let us turn to him who wrote the eloquent Areopagetica, in favour of unlicensed