to the son of Mary? How far distant from each other! Socrates dying without pain, without ignominy, sustains easily his character to the end. And if this easy death had not honoured his life, we might doubt whether Socrates, with all his genius, was other than a sophister. We are told he invented morality; others before him had practised it; he only declared what they had done, and reduced into precepts their examples. Aristides had been just, before Socrates told us what justice was. Leonidas died for his country, before Socrates had made the love of our country a duty. Sparta was free from luxury, before Socrates praised temperance: before he recommended virtue, Greece abounded with virtuous men. But where could Jesus have taken, among his countrymen, this elevated and pure morality of which he alone has given the precepts and example? From the bosom of the most furious bigotry, the most exalted wisdom is heard; and simplicity of the most heroic virtues honours the vilest of the people. The death of Socrates

philosophizing undisturbedly with his friends is the most easy that can be desired. That of Jesus, expiring amidst torments, railed at, vilified and cursed by every one, is the most dreadful that can be apprehended. Socrates taking the poisoned cup, blesses him who presents it, and weeps for him. Jesus, in the midst of the most frightful torments, prays for his merciless butchers. Yes, if the life and death of Socrates are those of a philosopher, the life and death of Jesus are those of a God. Should we suppose the Gospel was a story invented to please? It is not in this manner that we forge tales: for the actions of Socrates, of which no person has the least doubt, are less satisfactorily attested than those of Jesus Christ. In short, when all is done, it is only evading the difficulty without destroying it. It would be more inconceivable to suppose that several persons in concert composed this book, than that one person only furnished the subject thereof." Thoughts on different Subjects. By J. J. Rousseau, &c.

Zworouía; or, Observations on the present Manners of the English: anatomizing the Living by the Dead, with a useful detection of the Mountebanks of both Sexes. By Richard Whitlock, M. D. London, 1654. 8vo. pp. 568.

THE individualization of every particular man from others of his species is not more definitively expressed by his bodily features, than that of different nations by their moral physiognomy. Persons who have been hypercritical in the study of topographical peculiarities, have endeavoured to establish some distinctions perhaps ra

ther apocryphal, and have cantonned the ethical world with as much precision as though the moral quadrant were as easy of application as the natural one, and the limits of manners were invariably coincident with those of counties and hundreds. But without attempting to say what particular causes have conspired together to render the English character more marked and determinate than any other, though the nation is of a more mixed origin than any of her neighbours, it is sufficient for our present purpose to remark that the united testimony of all writers who have treated on

the subject have allowed it. Nor is this peculiarity of character merely national; it equally distinguishes one Englishman from another by its minuter shades, as it does the nation in general by its bolder outlines. Eccentricity and originality are denizens of our country, and are as indisputably British as the Magna Charta or the Habeas Corpus. On this account our literature abounds in that species of writing which, in our neighbour country, is almost confined to the volumes of La Bruyere. From the period of Cornwallys and Overbury the dissection of the different traits of character, and the irregularities of the human mind, have been the unceasing theme of our moralists and poets. Few of our old writers on general literature but have bequeathed to the world some ideal portraitures of this kind. Learned divines, as Earle and Donne; politicians, as Osborne and Wotton; poets, players, physicians, and lawyers, almost innumerable, have severally laboured to cultivate this spot of the intellectual globe, and have at length educed beauty from deformity, and order from eccentricity. The character of these volumes is as various as the features they describe: Overbury, like his master, Somerset, and his sovereign, James, is witty and obscene: Donne is pedantic and obscure, but powerful Earle is brilliant, but unequal: Osborne laboured and precise: Butler strong and satirical. Respecting Ellis we have expressed our opinion in a former number. We regret that our most diligent research has not been able to discover any account of the author of the scarce and interesting volume which we now introduce to our readers' attention. His history, at least as far as our limited information extends, is as much forgotten as the obsolete manners he anatomizes. It is a mortifying

reflection that the pen which eternizes the memory of folly, should often be unable to preserve the history of its owner's wit-that the page which genius has created, which wit has enlivened, and which learning has matured,should be able to give immortality to every thing except their own parent! We presume Dr. Whitlock was a descendant of the ancient family of that name in Buckinghamshire. The title-page informs us that he was a physician by profession. Physicians in those days were men of very different mould from the moderns. There were witty physicians then! Dr. Butler was the punster of his day. There were even religious physicians!! Drs. Anthony and Thomas Browne prove the fact. We have often wondered that in this day of bibliographical rage, some virtuoso in literary curiosities has not enterprized a collection of the eccentric works of our old physicians: it would absolutely be the most extraordinary collection ever formed. - First, Richard Burthogge's "Essay upon Reason and the Nature of Spirits," which is, without doubt, one of the most unreasonable works ever penned: then, Bulwer's "Chirologia,' "Pathomyotomia," "Philocophus," &c. &c. in which the deaf are taught to see sounds, and the blind to hear signs: Blochwich's "Anatomy of the Elder," which resolves every medicament into the pith and berries of that tree: Alexander's "Treatise on Wit," which makes the bulkiness of the head the cause of the subtlety of the genius : Browne's " Quincunx," which proves that all possible shapes and figures are resolvable into angles; and, finally, Charleton's numerous productions on" Paradoxes, Stonehenge, and the Mystery of Vintners." The present work, though not altogether of so original a stamp, is yet not destitute of that indefinable character which attracts the book

worm to the perusal of the productions of the olden times. Jasper Mayne, no mean judge in these matters, says, in his prefatory epistle to the author," In "In truth, for wit, learning, and variety of matter, put into a handsom dresse, you have exceeded any writer in this kind which I have yet met with;" and though we would make every allowance for the partiality of a friend, and for the adulatory spirit of the age, we must profess ourselves great admirers of the spirit and talent displayed in Dr. Whitlock's treatise. We intended to copy our author's table of contents, but we refrain, as the titles are such complete enigmas that we fear the perusal of them would afford but little assistance to our readers in the comprehension of the subjects treated on. A long preface gives the author's reasons for thus obtruding his thoughts on the world; a piece of civility, which, as far as we are enabled to judge, is very little attended to by those to whom it is addressed, and ends with a vindication of the thickness of the volume from the criticisms of those that think it necessary to a book's handsomnesse (as well as a woman's) to be slender in the waste.” Another preface, by S. B. tells us,

"this book is to have both wit and learning, else 'tis nothing like the author: and if thou seek here for both, and finde them not, I dare pronounce thee one of the new seekers, but not the right.” Thus prepared, with the addition of a poetic eulogy, we enter on the work itself. There is but little of that power in our author which creates a new world of thought: no discovery in the orb of intellect. He rather coasts about the oft-frequented shores, and surveys more exactly the objects which others have but seen at a distance. This occasionally leads him into an insipid minuteness, but it is the minuteness of

the microscope, clear and distinct; not that which is caused by distance, and which defies scrutiny. His wit seems rather the result of thought and reflection than of readiness; his allusions are often very happy, and more learned than those of most books even in his day, when that talent was so much cultivated. His faults are constant antethesis, and oft-recurring parentheses, which necessarily render his meaning difficult, and not seldom obscure. We shall subjoin one or two brief extracts from his essay entitled "The best Furniture," and then close with a longer quotation from his devotional pieces, which are adapted to the nature of our miscellany.

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"A man in his study liveth all the ages of the world, that are (not adnλa, concealed and lost; or xvxa, fabulous,) but bistoricall. He travelleth all

regions, and with his minde (the true lofty traveller) surveyeth them. The world's declination is so far from shortening a

learned man's age, that the bookworm is

of all creatures the longest lived, the last in every age, living all the former, to whose age Methusalem's was but non-age. Historicall faith will make thee live with

the first Adam, it floateth thee in the ark with Noah. It will thus at any time make nine persons in the arke, five in Nebuchadnezzer's furnace, two in Daniel's den, &c. &c. Knowledge gained by books tippeth the tongue with familiar or soleran eloquence; the great magnes animorum, loadstone. Nor hath it only attraction, but conquest; in regard its surprizall is scarce resistable. ، There may be inen that skill the knack of some particular performances, and the rode of some affairs; but constellations and the great turnes of weighty and publike concernments, are best managed by men of learning, that may consult with the antecedents of occurrences, like, if not parallel.' (Bacon.) Books are the best company, the best friends in doubts counsellors: in damps comforters: time's prospective, the home traveller's ship, or horse; the busy man's best recreation, the opiate of idle wearinesse, the mind's best ordinary, nature's garden, and seed-plot of immortality. Time spent (needlessly) from them is consumed, but with them twice gained. Time cursions of businesse, thefts of visitants, or captivated and snatched from these by inby thy own carelessnesse lost, is by these redeemed in life, they are the soul's viati

cum, and against death its cordiall. To authors how beneficiall books are, will appeare, when we consider, all other atchievements by the sword, or sweat, are but in titulum sepulchri, for some titles on our tombs. Books are not only titles on their authors' monuments, but epitaphs, preserving their memories, be they good or bad, beyond short-lived pyramids, or mausoleum piles of stone."

"The commanded Tree of Knowledge.— The crosse of Christ, in its second and metaphoricall acception, is the Christian's burden and badge: that which he is to take up, that which he is to glory in. The one is a paradox (and a smart one) to the flesh; the other to the world: but both truthes are to be learnt before cre a letter in the Christian's Christ-crosse-row; as being indeed, though none of the letters, as instructive as all the four-and-twenty. Nor is it the badge onely, but the scutcheon, the coat of arms of every Christian, and take St. Paul's word, a coat that sticketh as near as the skin, nay flesh; for he bore the marks of Christ's suffering in the body. Gal. vi. 17. Christ is called the first fruits, Christians are the latter; and that not only in reference to the resurrection, but this tree; on which to be born, or which to beare, must be accounted no strange thing to those that call themselves by that name: to tast, or be the fruit of this tree, hath no lesse temptation (and more justifiable will our yielding be) than that forbidden one had, that conquered Adam in the compleat armour of his own righteousnesse; for if any, this now is a tree of knowledge, and that commanded, not forbidden, making us know, and known. The crosse with Christ on it sheweth God's love to thee; but with thee on it, sheweth thy love to God: the knowledge it beareth is well worth the gather ing would you see God; look unto the furnace, there not onely the three children but their persecutors found the true God. Prophets, and his children, it may be, can discern him in the still voice, but the voice of thunder can cure the deafnesse of atheism itself: judgments can make them subscribe to his power, that would not to his patience. An uncheckt current of affaires, we know, hath drowned many in atheism, when stormes, we know, can teach even mariners to pray, that at other - times, too many of them, think not so much of heaven, as look on it; and that not to find their way thither, but some petty port on earth. Crosse events will teach even Machiavellians their catechisme, if you will believe the oracle of policy, Tacitus, quod in pace sors seu natura, tunc fatum et ira Dei vocabatur. Hist. iv. Stupid incorrigiblenesse accompanied the continual prosperity of Nebuchadnezzar, who was more a beast before he grazed, than while he did, or after. The ruffling

swearer douth not call his teeth puritans, if their paines reprove and spoile the mouthing of his oathes. A fit of Iliaca Passio, the collick called Miserere mei, Lord have mercy upon me, in probability would be a good recipe against cursing of others. A door speaking the same language on it, and a red crosse on it, would more effectually bring a licentious gallant out of conceit with a brothell-house, than Solomon's calling it the chambers of death. So much more persuasive are the sermons of the rod, than of God's bare word; and the house of mourning, sooner than God's house, would prove a house of correction to a desperate sinner. Seneca calleth his life mare mortuum, a dead sea, in which no adversity hath ruffled the smooth streams of his fortunes; and, indeed, he that is becalmed in prosperity, travelleth but little in discovery of himself, but is to himself merely terra incognita. All a man can study is God, himself, and the world; the knowledge of the first is a fruit of this tree, and so are the two latter: for one's self, this crosse teacheth him whereof he is made. Alexander's wounds let out Jupiter's blood: no longer will he be flattered into a deity, when he findeth the arrow or weapon so sawcy as not to take notice of his godship. Then for the world, how by losses do we gain a true discovery of its bracteata felicitas, tinselled happinesse, outside filme of contentednesse, which when flaid off, what appeareth but vanity, or vexation of spirit: nothing or too much to consist with tranquillity of mind, the best of it to be reckoned amongst our impedimenta, baggage, or fardells that must be left behind. Quicquid circa te jacet rerum, tanquam hospitalis loci sarcinas specta: transcendum est. Look on the things of this world but as parcells, or packs must be left in this inne of the world, when thou must depart. Look on riches on the wing, and their uncertainty will lesson thee out of that vivimus tanquam semper victuri the philosopher complaineth on, that living with the desires of abiders, as he saith, omnia tanquam mortales timemus, concupiscimus tanquam immortales: our fears are like mortals, our desires as if perpetuity were the extent of our lease of life; and all long of this reason, nunquam nobis fragilitas nostra succurit. Did we observe what reakes, pestilence, war, famine (or, to summe up all,) ruin keep, what clatter they make in this potter's shop of earthen vessels, we could not foole ourselves into a beliefe our vessels were of such durable matter. But this tree doth not only make us know, but also known; and the noble order of the cruysado heaven bestoweth not on milk-sops, low-spirited souls: no, their portion is prosperity, as fit for effeminate tendernesse, according to that prospera in plebem ac vilia ingenia deveniunt. Seneca. Prosperity is the lot of low and

vulgar spirits; so that the cruysado is not onely a distinguishing but ennobling order. They that do not once look on all the pomp and glitter of every court on earth, a suffering Paul will draw them as it were from enjoying, or increasing their own happinesse, to look on him now suffering as much, and as fast for Christ, as before he acted against him. We are become a spectacle, saith he, to God, angels, and men it is not a trivial sight draweth the eyes of so glorious a theater; the light of nature judged such a spectacle as virtue gallantly suffering to be one of the rarest imaginable. What pleasinger spectacle could Jupiter have, than to see Cato, after several overthrowes of his party, stand even in the midst of ruin upright? Seneca. What more pleasing spectacle to the theater of heaven, than to see gallant selected spirits engage in its cause, to the expence of blood, losse of wives, liberty, children, estates, with more daring than their persecutors threaten, or execute, and loose all earthly enjoyments (for heaven's euge, well done, thou stout and faithful soldier of Christ) with more chearfulnesse than their enemies enjoy them. A despised martyr insulting over his insulters; wearying his tormentors, embracing their cruelty, and even meeting death, causeth heaven to ring (as it were) with a plaudite, and maketh them renew that antheme Quo usque Domine, How long, O Lord, how long, &c. of so much more concernment is one suffering saint than all the noisemakers in the world, and traders for power or pelfe, and the cruysado, or crosse

of Christ, above all orders taken up by the potentates of the world, and the crown of thornes more honourable than diadems, and Stephen's killing lapidary above the richest jewels in either Indies. Thus they are in heaven's book of rates; none but those ignorant of thy worth, O tree of knowledge, would decline thy fruit, nor any fear the crosse, but such as look not

through faith's prospective. Set the promises on the crosse as thy sights, and it will prove a Jacob's staffe, discovering the height of thy rewards after this moment's suffering. It will shew thee the top of Jacob's ladder, of which thy afflictions are but the rounds, by which is made thy as cent to the throne of God: from having stones thy pillows here, as Jacob had, to having stars thy pavement, as Abraham and all departed in the faith have. Thus will this tree of knowledge suffer another metamorphosis, as before from a tree of life to this tree of knowledge; so again, from this tree of knowledge to that tree of life, not in the midst of the garden, but the city of God. Rev. xxii 2. That beareth twelve manner of fruits, and twelve times in the year; and that it shall never be blasted see the third verse; there shall be no curse. But I conclude with that summary of our behaviour under the crosse, and encouragement to that behaviour, in the close of "Duxel: Gymnas: Patientiae." Sustineamus paulisper, et non deerit certantibus auxilium, nec vincentibus premium. Feare not, being one of heaven's gladiators, to enter the lists against any encounter; since thy seconds are more and mightier than thy adversaries, and thy reward more glorious, than the conflict was sharp."

A comprehensive index of subjects is appended; an excellency very rarely met with in books of this nature. The volume is beau

tifully and correctly printed, and, we believe, is exceedingly rare, as we have never seen any other copy but that in our possession, though we have searched for it with a virtuoso's assiduity for a considerable time.

THE NEGROE'S MEMORIAL; or Abolitionist's Catechism. By an Abolitionist. London: Hatchard and Co.-Feeling as we do that slavery is utterly abhorrent to the mild and liberal principles of Christianity, and utterly subversive of all moral and intellectual improvement, we hail with delight the appearance of a publication, whose object is to accelerate the happy crisis when slavery shall be universally abolished. Much has been accomplished, and link by link, truth and reason are destroying that chain of human prejudices, which still prevents many from seeing the justice, policy,

and duty of abolishing that hateful vassalage-a vassalage more degrading to those who perpetuate, than to those who suffer it. Though some progress has been made in public opinion, less practical benefit has resulted from the efforts of abolitionists than might have been anticipated. Upwards of thirty years have rolled away since the first notice of the cruelties attendant on this inhuman traffic was brought before the House of Commons. Laws have been enacted that are broken with the most daring effrontery-negotiations have been entered into with foreign powers produc