communion of the church, without any preceding penance., Novatian fupported the direct contrary at Rome, against Pope Cornelius. Novat, condemned at Carthage, and expelled his own church, came to Rome, met with Novatian, embraced his opinion, which he afterwards defended with as much warmth, as he had formerly done the contrary. Both thefe herefiarchs were excommunicated at Rome, and formed feparate affemblies, and laid it down for a fundamental tenet, that the church of Christ ought, to be pure and free from every stain; and that the finner who had once fallen into any offence, could not again become a member of it, though they did not refuse him the hopes of eternal life. The fect of the Novatians had a great number of followers, and lafted for fome centuries. Novatian wrote a great many treatifes, and may be numbered among the ecclefiaftical writers of this century. There are fome writings of his that have been, and even now are, attributed to fome great perfons; the most part of them are loft. This first difference produced another, which arose from the baptifms of hereticks. Novatian re-baptized all those who came into his church, though they before had been duly baptized. From hence a queftion was started among the orthodox divines, whether heretics, upon their repentance, and reception into the church, should not again be baptized.

St. Cyprian, with the churches of Africa, fupported the affirmative. Pope Stephen, at Rome, a proud prelate, was of the contrary opinion: the difpute was carried on with much warmth on both fides; and the bishop of Rome did not fhew on this occafion, either true charity or the love of peace. The first general council of Nice alone could decide thefe difputes.

[To be continued.]

VOL. II. No. 17.

WESTMINSTER-ABB EY. [Continued from page 256.]

A DESCRIPTION OF THE MOST MATERIAL MONUMENTS IN THE OPEN PARTS OF THE AB BEY.

FN order to point out these with a

proper degree of uniformity, we fhall begin at the east end of the fouth fide of the choir, and pafs. regularly round the fame to the north cross ; from thence to the weft door, and return on the fouth fide to the place from whence we fat out.

On leaving the gate which enclofes the chapels on the fouth fide, the first monument that prefents itfelf is on the right hand, erected to the memory of Robert South, D. D.

This gentleman is reprefented in a cumbent pofture, dreffed in his canonical habit, with his arm refting on a cushion, and his right hand on a death's head. In his left he holds a book, with his finger between the leaves, as if juft clofed from reading, and over his head is a group of cherubs iffuing from a mantling, under which is a long Latin infcription, informing us, that he was fcholar to Dr. Bufby, ftudent at Chrift-church, Oxford, and public orator of that university; that by the patronage of Lord Clarendon, he was made prebendary both of Westminster and Christ's, and afterwards rector of Iflip, where he rebuilt the parfonagehoufe, and founded and endowed fchool for the education of poor children. He died July 8, 1716, aged

82.

Q ૧

and whatever advantages mankind fhall reap from thence in time to come, are all principally owing to the wife inftitutions of this great man. He was made mafter of Westminsterschool in the year 1640, elected prebend of Westminster, July 5, 1660; treasurer of Wells, Auguft 11, the fame year; and died April 5, 1695.

William Thynne, Efq. This is a very ancient monument of marble and alabafter gilt, on which lies a warrior at full length, reprefenting William Thynne, of Botterville, Efq; who was a polite gentleman, a great traveller, and a brave foldier. In 1546 he was by king Henry VIII., made receiver of the marches, and fought against the Scots at Muffelburgh with undaunted courage. The latter part of his life he spent in retirement and devotion in this church, whither he conftantly repaired morning and evening. He died March 14, 1584.

Sir Thomas Richardfon. This is a large and noble monument of black marble, on which is an effigy in brass of a judge in his robes, with a collar of SS. reprefenting Sir Thomas Richardfon, Knt. who, according to the infcription, was Speaker of the House of Commons in the 21ft and 22d years of king James; chief justice juftice of the Court of Common Pleas ; aud laftly, by king Charles I. made lord

chiet juftice of England.-This is that judge Richardfon, who first iffued cut an order against the antient cuftom of wakes, and ordered every minifter to read it in his church; which the bishop of Bath and Wells oppofing, complaint was made against it in the council-chamber, where the judge was fo feverely reprimanded, that he came out in a rage, faying, he had been almoft choked with a pair of lawn fleeves. He died in 1634,aged 66.

Dame Grace Gethin. This monument, which is very lofty, bears the effigy of a young lady, devoutly kneeling, with a book in her right hand, and the left on her breaft. On each fide is an angel, one holding a crown, the other a chaplet over her head; and on the afcending fides of the pediment are two female figures in a mournful pofture. The whole is fupported by three different coats of family arms, and on the base is an English infcription, fetting forth her honourable descent from the Nortons of Salop. This lady, who was married to Sir Richard Gethin, of Gethin Grott, in Ireland, was famed for exemplary piety, and wrote a book of devotion, which Mr. Congreve complimented with a poem. She died October 11, 1697, in the 22d year of her age. [To be continued.]

heavens, that ever came up to fuch a perfection, and that had not some ftops or fome deviations, and many imperfections? But yetno one was ever fo ftapid as to conclude fuch a machine (though never fo imperfect) was made by any other than fome rational being, fome artist that had skill enough for fuch a work. As he in Cicero argues from his friend Pofidonius's piece of watch-work, that fhewed the motions of the fun, moon, and five erraticks; that if it had been carried among the Scythians or Britons, no man, even in that state of barbarity, would make any doubt, whether it was the workmanship of reafon or no. And is there lefs réafon to imagine those motions we have been treating of, to be other than the work of God, which are infinitely more conftant and regular than thofe of man? Or, to uie the laftmentioned Stoic's argument, can it be thought that Archimedes was able to do more in imitating the motions of the heavens (in his fphere) than nature in effecting them?

ful changes of day and night, and the feveral feasons of the year.

These things are fo evident to the reafon of all men, that Tully might well make his Stoic to alledge this as one of his principal arguments for the proof of a Deity: "The fourth caute faith he, and that even the chief, is the equality of the motion, and the revolution of the heavens; the diftinction, utility, beauty, and order of the fun, moon, and all the ftars the bare view alone of which things is fufficient to demonftrate them to be no works of chance. As

if any one should come into an house, the Gymnafium, or Forum; when he fhould fee the order, manner, and management of every thing, he could never judge these things to be done without an efficient, but must imagine there was fome being prefiding over them, and whofe orders they obeyed. So much more in fo great motions, fuch viciffitudes, and the orders of fo many and great things; -a man cannot but conclude, that fuch great acts of nature are governed by fome mind, fome intelligent be

concerning these feveral motions; we may all along perceive in them fuch manifeft fignals of a divine hand, that they all feem, as it were, to confpire in the demonftration of their infinite Creator and orderer. For befides what, in all probability, is in other parts of the univerfe, we have a whole fyftem of our own, manifeftly proclaiming the workmanship of its maker. For we have not these valt and unwieldly maffes of the fun, and its planets, dropt, here and there at random, and moving about the great expanfum, in uncertain paths, and at fortuitous rates and measures, but in the compleatest manner, and according to the strictest rules of order and harmony; fo as to anfwer the great ends of their creation, and the divine providence; to difpatch the noble offices of the feveral globes; to perform the great works of nature in them; to comfort and cherish every thing refiding on them, by thofe ute.

is neither any chance, nor any temerity, nor error, or vanity: but, on the contrary, there is all order, truth or exactnefs, realon and conftancy. And fuch things as are void of these are counterfeit, falfe, and full of error. He therefore that thinks the admirable cœleftial order, and incredible conftancy, on which the confervation and good of all things depend, to be void of a mind, he himfelf deferves to be accounted devoid of a mind. Thus with great force and reafon, Tully's Stoic rightly infers the prefence and concurrence of a Dvine Being and Power from the motions of the heavens: only not being aware who that Being was, he erroneously imagines the heavenly bodies themselves to have divinity, and puts them therefore into the number of the gods; which error is excellently refuted by Lactantius, in his Inftit. Divin. 1. ii. c. 5. &c. Q92

PHY

A

DESCRIPTIVE ACCOUNT OF THE FLAMINGO.

A

Curious enquirer into nature could no fooner caft his eyes upon this extraordinary bird, than he would be fatisfied, that fome peculiar ends were to be answered by its uncommon length of legs and' neck, the largeft, we believe, of any of the bird kind. And certainly nothing can be a stronger proof of defign and wifdom in the Creator of all things, than the correfpondence obfervable in creatures between their wants, and the provifion for thofe wants.

The Flamingo, is a fufficient example: "It is frequent, in the warmer cli mates, and most commonly found about the fhallow fhores of the fea, and the mouths of rivers. When it is feen in the water, which is generally the cafe, the body only is on the furface, and it appears fwimming, though really standing. The head at thole times also, is almoft conftantly under water, in fearch of food. At thefe times, all that is feen is the body of a bird, as big as a wild goofe, or a little more; but with what aftonishment does the ftranger fee it come out of the water! The head is first raised erect, and the furprifing length of the neck is like that of the oftrich, only more extraordinary: the body, as it comes on fhore, is raised as much above the ground, as the head above the body, and there ftalks forth a bird of a wonderful height, and in beauty furpaffing almoft every other. The wings nearly cover the body, and the tail is nothing. What part of the body remains uncovered is fnowwhite; the breadth of the wings is of a fearlet, fo bright, that the eye is pained to look long upon it; and the long feathers are of the deepest black : the neck is of the fame inow-white

with the body, and the legs are of the fame fcarlet with the wings: the beak is blue, except at the tip, where it is black. It is not long, ftrait and fharp, as in the heron kind, but vastly frong, and of a shape so fingular, that it appears broken. The toes of the bird are connected together, by a membrane like thofe of the duck kind, fo that it can swim; but the legs are long, and it never makes this ufe of them, in the common course of its feeding the only purpose to which these webs ferve, is the prefervation of its life on fingular occafions. The tides are fudden in fome parts of America, where the bird is common; and while it is rooting under fome rough ftone for a shellfish, it becomes out of its depth. In this cafe the leaft guft of air might blow it to fea, and it must perish, for it doth not very eafily rife from the water, when out of its depth. The webbed feet now are ufeful; it fwims till it can reach the bottom, and as foon as a fmall part of its legs are out of the water, it takes wing.

Thus an indulgent Providence hath taken care, as well for its particular fafety, as its general fupport; and he must be blind, who does not fee the provifion which the Creator hath made for this bird's fupply of its wants, as well as thofe of others of the fame kind. As they are to re ceive their nourishment from animals or plants, which are found in the water, and yet have no power to swim; the length of their legs and neck fufficiently anfwers all their demands. -They who admire the wonderful means by which the God of nature has contrived, that thofe animals which he has endued with a leffer principle than reafon, fhould provide themselves with food, and fecure their existence, during a life in which they are liable to innumerable

numerable accidents, would add a great deal to the measure of their furprife, did they comprehend the va

riety of those means! How manifold are his works! A DEPOSIT.

DIRECTIONS FOR A MAN'S DAILY

Quef. WHAT

CHRISTIAN

CARRIAGE.

HAF must be our work in the morning?

Anf. To let our prayers come before the Lord, and to praise his mercy which he theweth in our continual prefervation; and thus to do is to awake with God, Pfalm lxxxviii. ver, 13. and lix. ver. 16.

Q. What must our apparel be?

A. Such as becometh those who profefs the fear of God; therefore, neither coftly beyond ability, nor gairish or flaunting beyond modefty, 1 Tim. ii. ver. 9, 10.

Q. What is next to be done?

A. We must follow our own bufinefs with quietnefs, Theff. iv. ver. 11. 2 Theff. iii. ver. 12,

Q. What must chiefly be cared for in our bufinefs?

A. To walk with God: (to remember his all-feeing prefence, and to feek to approve ourselves unto him) Gen. v. ver. 22. Heb. xi. ver. 5.

Q. What must our speech be? A. Gracious always: (fuch as may be a witness of the grace of the heart) Col. iv. ver. 6.

Q. What things muft chiefly be avoided in fpeaking?

A. Lying, fwearing, filthinefs, foolish talking, jefting, railing: (this is called corrupt communication, bewraying a corrupt heart.) Eph. iv. ver.

29.

v. ver. 4. James v. ver. 12.

1 Cor. v. ver. 11.

Q. What company muft we keep ? A. All our delight must be to the faints that are in the earth, Pf. xvi. ver. 3. (We may, and muft, fhew

2

Q. What is the firft?

A. That our hearts be not oppreffed with furfeiting and drunkenness, Luke xxi. ver. 34.

Q. What is the second?

A. That we forget not the work of the Lord (i. e. the end why the Lord giveth us food) Ifa. v. ver. 12.

Q. What is the third? A. That of what remaineth nothing be loft, John vi. ver. 12.

Q. Ought not fome part of every day to be fet apart for fpiritual ufes ?

A. We must redeem the time, (i. e. make the best use of it) because the days are evil, Eph. v. ver. 16.

Q. May not recreations be fometimes ufed?

A. Yes, there is a time to laugh, Eccl. iii. ver. 4.

Q. What kind of fports (pleafures, diverfions, amufements, relaxations, entertainments) may we use?

A. Such as be of good report, Phil. iv. ver. 8. (None of thofe fports which beget lightness and impudence, or fland only upon hazard, being no exercife either of wit or body, are fuch thefe have neither the good report of fcripture, nor good men.)

Q. How many things must be looked to in the use of our delights?

A. Two