--

according to astrologie, dividing the questions into 12 chapters, answerable to the 12 houses celestiall," &c. The translator in his address says "I have but wound up Ariadne's clew, and so proceeded by the thread to translate, so neere as I could, this most pleasant and ingenious work; wishing it had rather bin by some other than me perfected, whose learned skill and scope of words might have adorned the same, for the more pleasant recreation to the reader.".

The skill of this unnamed knight seems to have been quite sufficient to reduce into quaint couplets a sort of fortune-telling plaything for men, boys, servants, and maids; whose lots were to be determined by a cast of the dodechedron, or twelve-sided dye. No specimen will require to be given of a book which consists of a string of prose questions, with metrical answers in couplet verse; not quite harmonious enough for poesies to rings.

The Father's Counsel to his Son; an Apprentice in London. Containing wholesome Instructions for the Ma- · nagement of a Man's whole Life. The second edition, a third part enlarged..

By Caleb Trenchfield, Gent.

London; printed for William Leach, at the Crown in Cornhill, near the Stocks-Market, 1678.

12mo. pp. 224.

WITH much plainness of speech, and some coarseness of metaphor, there is blended great good sense, and acuteness of observation in this little volume; which might be read with advantage by most young men, as well as the son of Mr. Trenchfield.

The following extracts will exhibit its tenour and style, which is parentally didactic.

"Let not thy friendship to thy familiars induce thee at any time to do that which is evil. The saying of St. Augustine may well be applied:-Amicus Plato, amicus Cicero, sed magis amicus Christus.* The greatest friendship is to be useful for Heaven. And where the highest relations, wherein nature hath obliged us, intrench upon that interest, we have a warrant to supersede our complyance: "for he that loveth father or mother more than me, is not worthy of me." Be rather wise than witty, for much wit hath commonly much froth; and 'tis hard to jest and not sometimes jeer too; which many times sinks deeper than was intended or expected; and what was design'd for mirth, ends in sadness.

Let not thy discourse be to deride the infirmities or natural imperfections of another. For in this case, what our Lord said to the accusers of the woman, may be said to all :— "He that is without sin, let him throw the first stone." There being no man that blames another, but himself comes under the lash in some other kind. It being as natural for men to err, as to be: and the purest gold of upright men, that ever we read extant, had yet something of an allay: and, no doubt, but thine own conscience will condemn thyself, while thou art the sharp reprehender of another's folly. Besides, it argues a dirty temper to be so sieve-like, as to let pass the finer flour, and take pleasure only to toss about the bran and refuse; which even the best wheat is not without.

* The author may here have quoted without book.

Be very cautious also how you speak in your own praise: for there's nothing grates more upon the ear of him that hears, though with the greatest kindness; nor any thing that more abates of that repute we have of men: for by this means I have known some mount like a lark, till they had lessened themselves at a strange rate, in the opinion of those that heard; and sent them away with their finger on their noses, which came with admiration in their eyes.

But especially, let not thy discourse intrench upon that veneration which is always due to the Divine Being, his attributes, ordinances, and words. For as it argues a great profaneness not to dread "Him that ought to be feared," who shakes not the earth only, but also heaven: so can it never be safe to play with such edge-tools as cannot be unwisely used without danger; or make a jesting-business of that, for which God hath said He will in no wise hold a man guiltless. And verily, it is a strange impiety our days are grown to; whereby not only, as formerly, men make a sport of jeering godliness, but they make no spare of jeering God himself; and seem to know the Scriptures for no other end, but to use them as tennis-balls for recreation. But if "God be in heaven, and thou upon the earth," and therefore should "thy words be few," there is a greater reason that they should be reverend."

Schola Cordis: or the Heart of it selfe gone away from God, brought back againe to Him, and instructed by Him. In 47 Emblems.

London, printed for H. Blunden, at the Castle in Cornhill. 1647.

12mo. pp. 196.

THESE Emblems are thus inscribed, without any

snature.

"To the divine Majestie of the onely begotten, eternall, wellbeloved Son of God, and Saviour of the world, Christ Jesus, the King of Kings, and Lord of Lords; the maker, the mender, the searcher, and the teacher of

the Heart:

The meanest of his most unworthy servants

offers up this poore account of his thoughts,
humbly begging pardon for all that is

amisse in them, and a gracious
acceptance of these weak endeavours,
for the advancement of his

honor in the good of others."

The third edition, dated 1675, ascribes these Emblems to the Author of the Synagogue, annexed to Herbert's poems. This, according to Sir John Hawkins, in his notes on Walton's Angler, was Christopher Harvie : But Wood, in his Athena, (vol. i. col. 275,) positively affirms, that "the Author of the Synagogue, in imitation of divine Herbert," was Thomas Harvey, M. A. and

the first Master of Kingston school, in Herefordshire. To him therefore we may presume to assign it, until a stronger testimony shall dispossess him of a tenure which reflects honourable reputation on the copiousness of his fancy, and the piety of his mind, though his poetic powers be not on a par with those of Quarles.

I subjoin a contrasted specimen of metre from these Emblems, without much deliberation of selection, in point of merit.

The Covetousnesse of the Heart.

"Where your treasure is, there will your heart be also." Matt. vi. 21.

EPIG. 7.

Dost thou enquire, thou heartlesse wanderer,
Where thine heart is? Behold, thine heart is here.

Here thine heart is, where that is which above
Thine own deare heart thou dost esteem and love.

ODE 7.

See the deceitfullnesse of sinne,

And how the devill cheateth worldly men :
They heap up riches to themselves, and then

They think they cannot choose but winne;
Though for their parts
They stake their hearts.

The merchant sends his heart to sea,

And there, together with his ship 'tis tost;
If this by chance miscarry, that is lost;

His confidence is cast away:

He hangs the head,

As he were dead.