3. Upon the Head and Body, as they are the figures

of Eternity and Time.

4. Upon the Head and the Soul.

5. Upon the Eye, as it is a terrestrial Sun.

6. Upon the Eye, as it is an Index of the Mind. 7. Upon the Eye, as it is an Inlet to Vanity. 8. Upon the Eye, as it is the Guide of the Mind. 9. Upon the Eye, as it is the first Mover of Love. 10. In praise of Blindness.

11. Upon the Eare and Tongue.

12. Upon the Nose.

13. Upon the Body.

14. Upon the Body, as it is the Prison of the Soul. 15. Upon the State of Mankind.

These are full of trope and figure, but frequently with much force of application, though quaint and sententious. I extract a portion of the last Essay.

، We are all, from our birth, either merchants or seamen. God send us a good voyage! Man is the merchant: the chief venture is the soul: the body is the ship; bound for one of those two places-Heaven or Hell. Let this ship be bottom'd with Humility: for Virtus non est Virtus sine Humilitate; Virtue is not virtue, unless it be seasoned with Humility, said Cassiodorus. Let her sides be form'd of love: let her mast be made up of faith: let her sails be prayer: let her anchor be hope: let her ballast be a godly fear: let her tutelar be some saint or martyr: let her name be Perseverance. And being made, behold her tost with various tempests. Shall we then put ashore ? No: thence comes these stormes. Let us then hoyst saile for Heaven; seeing the card and compass by which we sail, is (or ought to be) that of Jovinian the emperour

Scopus vitæ meæ Christus. Indeed he had need sail warily that is thus richly laden; especially when there are so many rocks that may hazard an eternal shipwreck. Let us, in the dark night of affliction, hang forth the light of God's word, and this will direct us in all our ways. Sail and pray, pray and sail, until you bring both ship and lading to Heaven, the desired haven."

The Copy of certain Lettres sent to the Quene, and also to Doctour Martin and Doctour Storye, by the most reverende father in God, Thomas Cranmer, Archebishop of Cantorbury, from prison in Oxeforde: who (after long and most grevous strayt emprisoning and cruell handlyng) most constauntly and willingly suffred martirdome ther, for the true testimony of Christ, in Marche, 1556.

Psal. cxix.

I spake of thy testimonies, O Lorde, even before kinges, and was not confounded.

[No place or printer's name in the title.]

Ir appears from Fox, Burnet, and Strype, that a commission was sent from Rome for the trial and conviction of Archbishop Cranmer, in consequence of his "Defence of the true catholic doctrine of the sacrament of the body and blood of our Saviour Christ:" which book had been ordered by the Convocation to be burned. Accordingly, on Sept. 12, 1555, he appeared

before the Commissioners of Queen Mary, Doctors Martin and Story, Proctors, at St. Mary's Church, Oxford, where he was accused of blasphemy, perjury, incontinency, and heresy: against all which he vindicated himself. After this he was cited to appear at Rome within eighty days, to answer in person; which he expressed his willingness to do, if the Queen would send him but no care was taken to do this: therefore the Pope dispatched his letters executory to degrade and deprive him, for contumaciousness: and this degradation was carried into cruel fulfilment by Bonner and Thirlby, Bishops of London and Ely, with the Proctors named above. Before this process took place, the letters, here printed, seem to have been written, but probably did not make their appearance till after the death of Mary; as they are prefaced by an address to the reader, which would have subjected the publishers to the halter or the stake. Two of the letters are addressed to the Queen, and a third to Dr. Martin and Dr. Story, in which Cranmer accuses them, and Dr. Brooks, Bishop of Gloucester, with breaking their pro

mises to him.

The second of the letters to the Queen, as shortest and most remonstrative, is here given.

"I learned by D. Martin, that at the daye of your Majestie's Coronacion, you toke an othe of obedience to the Pope of Rome. And the same tyme you toke an other othe to this realme, to mayntene the lawes, liberties, and customes of the same. And if your Majestie did make an othe to the Pope, I thinke it was according to the other othes which he useth to ministre to Princes: which is to be obedient to him, to defende his person, to mayntene his autoritie, honour, lawes, landes, and

privileges. And if it be so, (which I knowe not, but by reporte) then I beseche your Majestie, to loke upon your othe made to the crowne and realme: and to expende and weighe the two othes together, to see how they do agree, and as your Grace's conscience shal geve you. For I am surely persuaded, that willingly your Majestie will not offende, nor doo against your conscience for nothing.

But I feare me, that ther be contradictiones in your othes; and that those which should have informed your Grace throughly, did not their dueties therin. And if your Majestie pondre the two othes diligently, I thinke you shall perceave you were deceaved and that your Highnesse may use the mater, as God shall put in your hearte. Furthermore, I am kept here from companie of learned men, from bokes, from counsail, from penne and inke, (saving at this time, to write unto your Majestie) which all were necessary for a man in my case. Wherfore, I beseeche your Majestie, that I maye have suche of these as maye stande with your Majestie's pleasure. And as for myne appearance at Rome, if your Majestie wil geve me leave, I will appeare there. And I trust that God shall put in my mouthe to defende his truthe there, as well as here. But I referre it holly to your Majestie's pleasure."

The sequel of Cranmer's sad history it will be superfluous to state, as it is narrated by all our churchannalists, from Fox to Milner: and those who wish to read the whole of his most interesting life set forth with elegance and candour, will find it in the modern memoir of the ingenious Mr. Gilpin.

T

The Balm of Gilead: or Comforts for the Distressed; both moral and divine. Most fit for these wofull times. By Jos. Hall, D. D. and B. N.

London, printed by William Hunt, in Pye Corner, 1660.

12mo. pp. 330.

DR. HALL having died Bishop of Norwich in 1656, this is to be regarded as a posthumous publication: but it has the probatum est of John Downhame, and will appear to have been fully prepared by the pious and learned prelate, from the following dedicatory address.

"To all the distressed members of Jesus Christ wheresoever, whose souls are wounded with the present sense of their sins, or of their afflictions; or with the fears of death and judgment; the author humbly recommends this soveraigne Balm, which God hath been pleased to put into his hands for their benefit; earnestly exhorting them to apply it carefully to their several sores, together with their faithfull prayers to God for a blessing upon the use thereof. Not doubting but (through God's mercy) they shall find thereby a sensible ease and comfort to their souls; which shall be helpt on by the fervent devotions of the unworthiest servant of God and his Church,

J. H. B. N."

The piety, humility, and benignity of this address. are quite characteristic of the Christian spirit of Dr. Hall; who, through a diversity of trials, persecutions,