Foole that I was! to think my lines could give FRA. QUA. The author's account of his own work runs as follows: "I began to preach on the text (Psal. xlii. 5.) about twelve years since in the city, and afterwards finished the same at Grays Inne. After which, some, having gotten imperfect notes, endevored to publish them without my privity. Therefore, to do myself right, I thought fit to reduce them to this forme. There is a pious and studious Gentleman of Grays-Inne, that hath of late published observations upon the whole Psalme, and another upon this verse very well; and many others, by treatises of Faith and such like, have furthered the spiritual peace of Christians much. It were to be wished that we would all joine to do that, which the apostle gloried in-" to be helpers of the joy of God's people."+ Some will be ready to deprave the labours of other men; but so good may be done, let such ill-disposed persons be what they are, and what they will be, unlesse God turn their hearts: and so I commend thee, and this poore treatise to God's blessing." I subjoin a short extract or two; but they will very imperfectly convey its general value, as a work of pious reflection, and argumentative disquisition. "Our life is nothing but as it were a webbe, woven with interminglings of wants and favours, crosses and blessings, standings and fallings, combat and victory: therefore, there should One of these was written by the Rev. John Rogers, minister of Dedham in Essex but I cannot point out the two writers previously alluded to. + 2 Cor. i. 24. be a perpetual intercourse of praying and praising in our hearts. There is always a ground of communion with God in one of these kindes, till we come to that condition wherein all wants shall be supplyed; where indeed will be only matter of praise. Yet praising God in this life hath this prerogative-that here we praise him" in the midst of his enemies:" in heaven, all will be in consort with us." "When conscience, joining with Satan, sets out thy sin in its colours: labour, by faith, to set out God in his colours; infinite in mercy and loving kindnesse. Here lies the art of a Christian. It is divine rhetorick thus to perswade and set downe the soul. Thy sins are great, but Adam's was greater; who being so newly advanced above all the creatures, and taken into so neare an acquaintance with God, and having ability to persist in that condition if he would; yet willingly overthrew himself and all his posterity, by yielding to a temptation, which, though high, (as being promised to be like unto God) yet such as he should and might have resisted. No sin we can commit, can be a sin of so tainting and spreading a nature: yet as he fell by distrust, so he was recovered by trusting; and so must we, by relying on a second Adam, whose obedience and righteousness from thence raigns,-to the taking away not only of that one sin of Adam and ours in him, but of all; and not only to the pardon of all sin, but to a right of everlasting life. All the aggravations that conscience, and Satan helping it, are able to raise sin unto, cannot rise to that degree of infiniteness* which God's mercy in Christ is of." • Bishop Hall, in his Balm of Gilead, breathes a congenial whisper of encouragement to penitent believers and converting Christians. 64 Had we to do with a finite power, we had reason to sink under the burden of our sins: but there is neither more nor less to that which is infinite. Let thy care be, to lay hold on that infinite mercy which lies open to thee. Enlarge thy bo som to take in this free grace, and close with thy blessed Saviour; and with Him, and in Him, possess thyself of remission, peace, salvation.” Stanleye's Remedy: or the way how to reform wandring beggars, theeves, highway robbers, and pick pockets: or, an abstract of his discoverie; wherein is shewed, that Sodome's sin of Idlenesse is the poverty and misery of this kingdome: By some well-wishers to the honour of God, and the publicke good, both of rich and poore. London, printed for the good of the Poore, 1646. Quarto, 6 pp. "THIS little work, says Sir F. M. Eden, which (owing, as may be supposed, to its scarceness) has seldom been quoted, contains several not incurious particulars relative to the circumstances of the poor in those unhappy times."* On the back of the title is this announcement: "The recantation and conversion of Mr. Stanley, sometime an inns of court gentleman, afterwards by lewd company became a highway robber in Queen Elizabeth's reign: having his life pardoned, he loathes his wicked course of life, and writes to King James; shewing a means of remedy, how the Poor of this kingdom may be greatly relieved, by the means of workhouses, in all cities, market-towns, and all able parishes in the kingdom; and how by this means wandering, begging, idleness, and an untimely shameful end will be much prevented amongst many: idleness and prodigality being the grand causes." History of the labouring Classes in England, i. 165. A recent inquiry, instituted by the House of Commons into the professors of mendicity in the metropolis, may render the mention of this tract acceptable to some readers of RESTITUTA. The following, relating to the hardships of the poor, is noticed by Sir Frederick Eden. Greevous Grones for the Poore, done by a well-wisher, &c. By M. S. Lond. 1622.* S. BRANDON'S Epistle of OCTAVIA to ANTONY, 1598. THE following lines from this production combine metrical grace with moral merit. The more a man excels in wit, And ill imployes the same; The rose and lyllie cannot long When this so much desired sunne * Vide Eden's Hist. ut supr. i. 154. When all the creatures of the earth Cannot procure thine ease ; And friends, with showers of vaine-shed teares, When tyrannizing paine shall stop Then shall one vertuous deed impart The well spent time of one short day, Shall be more sweet, than all the joyes The following is taken from Antony to Octavia. A fault doth never with remorse O how can he be ever brought To thinke another true, Who through the guilt of his owne minde |