but lending a hand to the helping away of a dead justice: these, and a thousand incredibilities more, must be all believed, or the witnesses found to be most damnably forsworn, unless it were for the evidence's sake that they had credit given 'em; for the matter of fact, under such circumstances, was morally impossible to be true; and for the probity of the witnesses, they were already as well known as the whipping-post, for a pack of swearing, lying, cheating, a prostitute and an abandoned sort of mercenary villains and yet such was the infatuated credulity of the common people at that season, and such the bold and shameless hypocrisy of the managers of that imposture, that there was no place for either truth or honesty to appear. The inference I draw from this preposterous way of proceeding is, that the whole story, from end to end, was a practice; that the suborners of the perjury were also the protectors and the patrons of it both under one; and that they had their accomplices in the House of Commons upon this crisis of state, that played the same game which their forefathers had done upwards of forty years before.

There is more good taste in the style of Sir Roger L'Estrange's translations of ancient authors than in that of his original works. The following is a brief

extract from his version of 'Seneca's Morals :'—

[Ingratitude.]

DR RALPH CUDWorth.

DR RALPH CUDWORTH (1617-1688) is celebrated as a very learned divine and philosopher of this age. He studied at the university of Cambridge, where, during the thirty years succeeding 1645, he held the office of regius professor of Hebrew. His principal work, which is entitled The True Intellectual System of the Universe, was published in 1678, and is designed as a refutation of the atheistical tenets which at that time were extensively held in England. It executes only a portion of his design; namely, the establishment of the following three propositions, which he regarded as the fundamentals or essentials of true religion: First, that all things in the world do not float without a head and governor; but that there is a God, an omnipotent understanding being, presiding over all. Secondly, that this God being essentially good and just, there is something in its own nature immutably and eternally just and unjust; and not by arbitrary will, law, and command only. And lastly, that we are so far forth principals or masters of our own actions, as to be accountable to justice for them, or to make us guilty and blame-worthy for what we do amiss, and to deserve punishment accordingly.' From this statement by Cudworth in his preface, the reader will observe that he maintained (in opposition to two of the leading doctrines of Hobbes), first, the existence of a natural and The principal causes of ingratitude are pride and everlasting distinction between justice and injustice; self-conceit, avarice, envy, &c. It is a familiar ex- and secondly, the freedom of the human will. On the clamation, 'Tis true, he did this or that for me, but it former point he differs from most subsequent oppocame so late, and it was so little, I had e'en as good nents of Hobbism, in ascribing our consciousness of have been without it: If he had not given it to me, he the natural difference of right and wrong entirely must have given it to somebody else; it was nothing to the reasoning faculties, and in no degree to sentiout of his own pocket.' Nay, we are so ungrateful, that ment or emotion. As, however, he confines his he that gives us all we have, if he leaves anything to attention in the Intellectual System' to the first himself, we reckon that he does us an injury. It cost essential of true religion enumerated in the passage Julius Cæsar his life the disappointment of his un- just quoted, ethical questions are in that work but atiable companions; and yet he reserved nothing of incidentally and occasionally touched upon. all that he got to himself, but the liberty of dispos-combating the atheists, he displays a prodigious ng it. There is no benefit so large, but malignity amount of erudition, and that rare degree of candour will still lessen it: none so narrow, which a good which prompts a controversialist to give a full 'nterpretation will not enlarge. No man shall ever statement of the opinions and arguments which he be grateful that views a benefit on the wrong side, or takes a good office by the wrong handle. The avari- the reproach of insincerity; and by a contempomeans to refute. This fairness brought upon him cious man is naturally ungrateful, for he never thinks he has enough, but without considering what he has, Socinian, Deist, and even Atheist, were freely aprary Protestant theologian the epithets of Arian, only minds what he covets. Some pretend want of power to make a competent return, and you shall plied to him. He has raised,' says Dryden, such find in others a kind of graceless modesty, that makes strong objections against the being of a God and a man ashamed of requiting an obligation, because Providence, that many think he has not answered them the common fate,' as Lord Shaftesbury remarks on this occasion, of those who dare to appear fair authors.' This clamour seems to have dislishing the other portions of his scheme. He left, heartened the philosopher, who refrained from pubhowever, several manuscript works, one of which, entitled A Treatise concerning Eternal and Immutable Morality, but only introductory in its character, was published in 1731 by Dr Chandler, bishop of Durham. His unprinted writings are now in the British Museum, and include treatises on Moral Good and Evil, Liberty and Necessity, the Creation of the World and the Immortality of the Soul, the Learning of the Hebrews, and Hobbes's Notions concerning the Nature of God and the Extension of Spirits. Mr Dugald Stewart, speaking of the two published works, observes, that The Intellectual System of Cudworth embraces a field much wider than his The latter is treatise of Immutable Morality. particularly directed against the doctrines of Hobbes, and of the Antinomians;* but the former aspires to

'tis a confession that he has received one.

Not to return one good office for another is inhuman; but to return evil for good is diabolical. There are too many even of this sort, who, the more they owe, the more they hate. There's nothing more dangerous than to oblige those people; for when they are conscious of not paying the debt, they wish the creditor out of the way. It is a mortal hatred that which arises

from the shame of an abused benefit. When we are

on the asking side, what a deal of cringing there is, and profession. Well, I shall never forget this favour, it will be an eternal obligation to me.' But, within a while the note is changed, and we hear no more words on't, till by little and little it is all quite forgotten. So long as we stand in need of a benefit, there is nothing dearer to us; nor anything cheaper when we have received it. And yet a man may as well refuse to deliver up a sum of money that's left him in trust, without a suit, as not to return a good office without asking; and when we have no value any further for the benefit, we do commonly care as little for the author. People follow their interest; one man is grateful for his convenience, and another man is ungrateful for the same reason.

In

*The Antinomians were a sect of Presbyterians which sprang up during the confusion of the civil war in England. Their designation is a Greek compound, signifying' enemies of

tear up by the roots all the principles, both physical and metaphysical, of the Epicurean philosophy. It is a work, certainly, which reflects much honour on the talents of the author, and still more on the boundless extent of his learning; but it is so ill suited to the taste of the present age, that, since the time of Mr Harris and Dr Price, I scarcely recollect the slightest reference to it in the writings of our British metaphysicians. Of its faults (beside the general disposition of the author to discuss questions placed altogether beyond the reach of our faculties), the most prominent is the wild hypothesis of a plastic nature; or, in other words, "of a vital and spiritual, but unintelligent and necessary agent, created by the Deity for the execution of his purposes." Notwithstanding, however, these and many other abatements of its merits, the "Intellectual System" will for ever remain a precious mine of information to those whose curiosity may lead them to study the spirit of the ancient theories.* A Latin translation of this work was published by Mosheim at Jena in 1733. A few specimens of the original are subjoined :

have not a perfectly comprehensive knowledge, or such as is adequate and commensurate to the essences of things; from whence we ought to be led to this acknowledgment, that there is another Perfect Mind or Understanding Being above us in the universe, from which our imperfect minds were derived, and upon which they do depend. Wherefore, if we can have no idea or conception of anything, whereof we have not a full and perfect comprehension, then can we not have an idea or conception of the nature of any substance. But though we do not comprehend all truth, as if our mind were above it, or master of it, and cannot penetrate into, and look quite through the nature of everything, yet may rational souls frame certain ideas and conceptions, of whatsoever is in the orb of being proportionate to their own nature, and sufficient for their purpose. And though we cannot fully comprehend the Deity, nor exhaust the infiniteness of its perfection, yet may we have an idea of a Being absolutely perfect; such a one as is nostro modulo conformis, agreeable and proportionate to our measure and scantling; as we may approach near to a mountain, and touch it with our hands, though we cannot encompass it all round, and enclasp it within our arms. Whatsoever is in its own nature absolutely unconceivable, is nothing; but not whatsoever is not fully compre

[God, though Incomprehensible, not Inconceivable.] It doth not at all follow, because God is incomprehensible by our imperfect understandings. hensible to our finite and narrow understandings, that he is utterly inconceivable by them, so that they cannot frame any idea of him at all, and he may therefore be concluded to be a non-entity. For it is certain that we cannot comprehend ourselves, and that we have not such an adequate and comprehensive knowledge of the essence of any substantial thing as that we can perfectly master and conquer it. It was a truth, though abused by the sceptics, akatalepton ti, something incomprehensible in the essence of the lowest substances. For even body itself, which the atheists think themselves so well acquainted with, because they can feel it with their fingers, and which is the only substance that they acknowledge either in themselves or in the universe, hath such puzzling difficulties and entanglements in the speculation of it, that they can never be able to extricate themselves from. We might instance, also, in some accidental things, as time and motion. Truth is bigger than our minds, and we are not the same with it, but have a lower participation only of the intellectual nature, and are rather apprehenders than comprehenders thereof. This is indeed one badge of our creaturely state, that we

the law,' it being their opinion that exhortations to morality

were unnecessary, at once to the elect, whom the divine grace would of itself lead to the practice of piety and virtue, and to the non-elect, whose salvation and virtuous conduct were, by the very circumstance of non-election, rendered impossible.

Some of the Antinomian doctors carried their views so far as to maintain, that as the elect cannot fall from grace, nor forfeit the divine favour, so it follows that the wicked actions they commit, and the violations of the divine law with which

they are chargeable, are not really sinful, nor are to be considered as instances of their departing from the law of God; and that, consequently, they have no occasion either to confess their sins or to break them off by repentance.' Baxter and Tillotson were among the distinguished opponents of the tenets

of this sect.-(See Mosheim's Ecclesiastical History, cent. xvii. chap ii. sect. 23.) Cudworth, in his Treatise concerning Eternal and Immutable Morality,' classes with the atheists of antiquity some of his contemporaries, who thought that God

It is true, indeed, that the Deity is more incomprehensible to us than anything else whatsoever, which proceeds from the fulness of its being and perfection, and from the transcendency of its brightness; but for the very same reason may it be said also in some sense, that it is more knowable and conceivable than anything. As the sun, though by reason of its excessive splendour it dazzle our weak sight, yet is it, notwithstanding, far more visible also than any of the nebu Where there is losa stella-the small misty stars. more of light there is more visibility; so, where there is more of entity, reality, and perfection, there is more of conceptibility and cognoscibility; such a thing filling up the mind more, and acting more strongly upon it. Nevertheless, because our weak and imperfect minds are lost in the vast immensity and redundancy of the Deity, and overcome with its transcendent light and dazzling brightness, therefore hath it to us an appearance of darkness and incomprehensibility; as the unbounded expansion of light, in the clear transparent ether, hath to us the apparition of an azure obscurity; which yet is not an absolute thing in itself, but only relative to our sense, and a mere fancy in us.

being an argument against the reality of its existence, The incomprehensibility of the Deity is so far from as that it is most certain, on the contrary, that were there nothing incomprehensible to us, who are but contemptible pieces, and small atoms of the universe; were there no other being in the world but what our finite understandings could span or fathom, and encompass round about, look through and through, have a commanding view of, and perfectly conquer and subdue under them, then could there be nothing absolutely and infinitely perfect, that is, no God.

And nature itself plainly intimates to us that there is some such absolutely perfect Being, which, though understandings, by certain passions, which it hath not inconceivable, yet is incomprehensible to our finite implanted in us, that otherwise would want an object to display themselves upon; namely, those of devout veneration, adoration, and admiration, together with a kind of ecstacy and pleasing horror; which, in the

may command what is contrary to moral rules; that he has no inclination to the good of his creatures; that he may justly doom an innocent being to eternal torments; and that what-silent language of nature, seem to speak thus much ever God does will, for that reason is just, because he wills it.' He does not mention, however, by what sect these views were

held.

*First Preliminary Dissertation to Encyclopædia Britannica, 7th edition, p. 44.

to us, that there is some object in the world so much bigger and vaster than our mind and thoughts, that it is the very same to them that the ocean is to narrow vessels; so that, when they have taken into themselves as much as they can thereof by contemplation,

1

Euclid's 6th book. But the square of these different cubits are in foot measure, which is here more convenient, as 3, 82 to 2, 25; the bigger of which is near half as much more as the less. Therefore the areas of the temple, and of the priests' suburbs, are, according to my measure, near half as big again as they would be if determined by that shorter cubit.

Such greatness of the temple Solomon intimates to the king of Tyre to be requisite, as best suiting with the greatness of God (2 Chronicles ii. 5). This reason, alleged by Solomon to a heathen, must be of moral or natural, and therefore perpetual force, continuing to evangelical times; and therefore intimating to us, that even now magnificent and stately buildings are useful means to signify what great and honourable thoughts we have of God, and design to promote in those that come to the places of his public worship. And from God's liberal provision of land in the Levites' suburbs, besides other advantages, we are taught by Saint Paul, that even so those that preach the gospel should live of the gospel (1 Cor. ix. 14).

The fitness, safety, and honour of keeping to the use of such indifferent things, as have been determined by law or custom, is clearly proved by the constancy of Israel's using those measures (although others might be assigned as the Greek or Roman measures, to serve the same ends) from the time of Moses, and probably before, to the captivity and after. And this, notwithstanding they were used by the Egyptians and Canaanites, which altered not their nature in the least. And this instance proves undeniably that such indifferent practices, as the use of the measures, may be highly useful to the greatest moral duties, the public honour of God, and the preservation of justice among them.

The church of England has at no period produced so many great divines as during that to which our attention is at present directed. Barrow, Tillotson, Stillingfleet, Sherlock, and South, who flourished during this era, were not only eminent preachers in their day, but have since continued to stand in the very first rank of excellence as writers on theology.

DR ISAAC BARROW.

was subsequently appointed one of the royal chaplains; and in 1672 was nominated to the mastership of Trinity college by the king, who observed on the occasion, that he had bestowed it on the best scholar in England.' To complete his honours, he was, in 1675, chosen vice-chancellor of the university; but this final appointment he survived only two years, having been cut off by fever in 1677, at the age of forty-six. Dr Barrow was distinguished by scrupulous integrity of character, with great candour, modesty, disinterestedness, and mental serenity. His manners and external aspect were more those of a student than of a man of the world; and he took no pains to improve his looks by attention to dress. On an occasion when he preached before a London audience who did not know him, his appearance on mounting the pulpit made so unfavourable an impression, that nearly the whole congregation immediately left the church. He never was married.

DR ISAAC BARROW, the son of a linen-draper of London, was born in 1630, and at school was more remarkable for a love of fighting than for attention to his books. He studied at Cambridge for the Of his powers and attainments as a mathematichurch; but perceiving, at the time of the commoncian (in which capacity he is accounted inferior to wealth, that the ascendency of theological and poli-Sir Isaac Newton alone), Barrow has left evidence tical opinions different from his own gave him little in a variety of treatises, nearly all of which are in chance of preferment, he turned his views to the the Latin tongue. It is, however, by his theological medical profession, and engaged in the study of works that he is more generally known to the public. anatomy, botany, and chemistry. After some time, These, consisting of sermons-expositions of the however, he resumed his theological pursuits, de- Creed, the Lord's prayer, the Decalogue, and the voting also much attention to mathematics and Doctrine of the Sacraments-and treatises on the astronomy. In 1655, having been disappointed in his pope's supremacy and the unity of the church-were hopes of obtaining the Greek professorship at Cam-published in three folio volumes a few years after bridge, he went abroad for several years, during his death. His sermons continue in high estimation which he visited France, Italy, Smyrna, Constan- for depth and copiousness of thought, and nervous tinople, Germany, and Holland. At the Turkish though unpolished eloquence. As a writer,' says capital, where he spent twelve months, he studied Mr Stewart, he is equally distinguished by the rewith great delight the works of St Chrysostom, dundancy of his matter, and by the pregnant brevity which were composed in that city. Barrow returned of his expression; but what more peculiarly charac to England in 1659, and in the following year ob- terises his manner, is a certain air of powerful and tained, without opposition, the professorship for of conscious facility in the execution of whatever he which he had formerly been a candidate; to which undertakes. Whether the subject be mathematical appointment was added, in 1662, that of professor of metaphysical, or theological, he seems always to geometry in Gresham college, London. Both these bring to it a mind which feels itself superior to the he resigned in 1663, on becoming Lucasian professor occasion; and which, in contending with the greatest of mathematics in Cambridge university. After fill difficulties, "puts forth but half its strength." ing the last of these offices with great ability for six years, towards the end of which he published a p. 45.

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composed with such care, that in general it was not till he had transcribed his sermons three or four times, that their language satisfied him. The length of his discourses was unusually great, seldom less than an hour and a half being occupied in the delivery. It is recorded, that having occasion to preach a charity sermon before the lord mayor and aldermen of London, he spoke for three hours and ahalf; and that when asked, on coming down from the pulpit, whether he was not tired, he replied, 'Yes, indeed, I began to be weary with standing so long.' The influence of the intellectual fertility which this anecdote strikingly illustrates, is seen in the composition of his sermons; for the copiousness of his thoughts seems to overpower him in giving them expression, and in this way is apt to render his sentences parenthetical and involved. Barrow's style is less poetical than that of Jeremy Taylor.

[The Excellency of the Christian Religion.]

deeds. It commands us to be quiet in our stations,
diligent in our callings, true in our words, upright in
our dealings, observant of our relations, obedient and
respectful to our superiors, meek and gentle to our in-
feriors, modest and lowly, ingenuous and condescend-
ing in our conversation, candid in our censures, and
innocent, inoffensive, and obliging in our behaviour
towards all persons. It enjoins us to root out of our
hearts all envy and malice, all pride and haughtiness;
to restrain our tongues from all slander, detraction,
reviling, bitter and harsh language; not to injure,
hurt, or needlessly trouble our neighbour. It engages
us to prefer the public good before our own opinion,
And would men
humour, advantage, or convenience.
observe and practise what this excellent doctrine
teaches, how sociable, secure, and pleasant a life we
might lead! what a paradise would this world then
become, in comparison to what it now is?

If we further survey the laws and directions of our religion, with regard to the management of our souls and bodies, we shall also find that nothing could be devised more worthy of us, more agreeable to reason, or more productive of our welfare. It obliges us to preserve unto our reason its natural prerogative and due empire; not to suffer the brutish part to usurp and domineer over us; not to be enslaved to bodily temper, or deluded by vain fancy, to commit that which is unworthy of, or mischievous to us. It enjoins us to have sober and moderate thoughts concerning ourselves, suitable to our total dependence on God, to our natural meanness, weakness, and sinful inclinations; and that we should not be puffed up with selfconceit, or vain confidence in our wealth, honour, and prosperity. It directs us to compose our minds into a calm, serene, and cheerful state; that we should not easily be moved with anger, distracted with care or trouble, nor disturbed with any accident; but that we should learn to be content in every condition, and patiently bear all events that may happen to us. It commands us to restrain our appetites, to be temperate in our enjoyments; to abstain from all irregular pleasures which may corrupt our minds, impair our health, lessen our estate, stain our good name, or prejudice our repose. It doth not prohibit us the use of any creature that is innocent, convenient, or delightful; but indulgeth us a prudent and sober use of them, so as we are thankful to God, whose goodness bestows them. It orders us to sequester our minds from the

Another peculiar excellency of our religion is, that it prescribes an accurate rule of life, most agreeable to reason and to our nature, most conducive to our welfare and content, tending to procure each man's private good, and to promote the public benefit of all, by the strict observance whereof we bring our human nature to a resemblance of the divine; and we shall also thereby obtain God's favour, oblige and benefit men, and procure to ourselves the conveniences of a sober life, and the pleasure of a good conscience. For if we examine the precepts which respect our duty to God, what can be more just, pleasant, or beneficial to us, than are those duties of piety which our religion enjoins? What is more fit and reasonable, than that we should most highly esteem and honour him, who is most excellent! that we should bear the sincerest affection for him, who is perfect goodness himself, and most beneficial to us that we should have the most awful dread of him, that is infinitely powerful, holy, and just that we should be very grateful to him, from whom we received our being, with all the comforts and conveniences of it? that we should entirely trust and hope in him, who can and will do whatever we may in reason expect from his goodness, nor can he ever fail to perform his promises? that we should render all due obedience to him, whose children, servants, and subjects we are? Can there be a higher privilege than to have liberty of access to him, who will favour-fading glories, unstable possessions, and vanishing deably hear, and is fully able to supply our wants? Can lights of this world; things which are unworthy the we desire to receive benefits on easier terms than the attention and affection of an immortal spirit; and asking for them? Can a more gentle satisfaction for that we should fix our thoughts, desires, and endeaour offences be required than confessing of them, re- vours on heavenly and spiritual objects, which are pentance, and strong resolutions to amend them? The infinitely pure, stable, and durable; not to love the practice of such a piety, of a service so reasonable, world and the things therein, but to cast all our care cannot but be of vast advantage to us, as it procures on God's providence; not to trust in uncertain riches, peace of conscience, a comfortable hope, a freedom but to have our treasure, our heart, hope, and converfrom all terrors and scruples of mind, from all tor-sation in heaven. And as our religion delivers a most menting cares and anxieties.

And if we consider the precepts by which our religion regulates our carriage and behaviour towards our neighbours and brethren, what can be imagined so good and useful as those which the gospel affords? It enjoins us sincerely and tenderly to love one another; earnestly to desire and delight in each other's good; heartily to sympathise with all the evils and sorrows of our brethren, readily affording them all the help and comfort we are able; willingly to part with our substance, ease, and pleasure, for their benefit and relief; not confining this our charity to particular friends and relations, but, in conformity to the boundless goodness of Almighty God, extending it to all. It requires us mutually to bear with one another's infirmities, mildly to resent and freely remit all injuries; retaining no grudge, nor executing no revenge, but requiting our enemies with good wishes and good

excellent and perfect rule of life, so it chiefly requires from us a rational and spiritual service. The ritual observances it enjoins are in number few, in nature easy to perform, also very reasonable, decent, and useful; apt to instruct us in, and excite us to the practice of our duty. And our religion hath this farther peculiar advantage, that it sets before us a living copy of good practice. Example yields the most compendious instruction, the most efficacious incitement to action; and never was there any example so perfect in itself, so fit for our imitation, as that of our blessed Saviour; intended by him to conduct us through all the parts of duty, especially in those most high and difficult ones, that of charity, self-denial, humility, and patience. His practice was suited to all degrees and capacities of men, and so tempered, that persons of all callings might easily follow him the paths of righteousness, in the performance of all substantial duties towards