Protestant, yet candour obliges me to remark, that the intercession of saints is supported by this verse. It would be dishonest to omit such a passage, after having perceived it. Ch. xlii. v. 2. Wisdom went forth to dwell among the sons of men, but she obtained not an habitation. Wisdom returned to her place, and seated herself in the midst of angels. But iniquity went forth after her return, who unwillingly found an habitation, and resided among them, as rain in the desert, and as dew in a thirsty land. This is a truly sublime passage, and of exquisite moral beauty, superior to that famous one in Ovid: Ultima cœlicolûm terras Astræa reliquit. I do not understand the word unwillingly; surely it cannot be the exact sense of any original, or else the writer has expressed his meaning very obscurely. Ch. lxxix. v. 9. They shall transgress, and think themselves gods. How accurately does this describe the consequential idea of one's self, which is always found united to profligacy! Ch. lxxx.v. 6. Blessed is the man who shall die righteous and good, against whom no catalogue of crime has been written, and with whom iniquity is not found. Such passages as this serve to indicate the depth of meaning, which the word justification contains. Many passages, addressed to the rich and the covetous, resemble the exhortations in the Epistle of St. James. Ch. xcvi. v. 15, 16. None of your cppressive acts are concealed and secret. Think not in your minds, neither say in your hearts, that every crime is not manifested and seen. In heaven it is daily written before the Most High. Henceforwards shall it be manifested; for every act of oppression which you commit shall be daily recorded, until the period of your condemnation: ver. 22,23. Wo to you who rejoice in the trouble of the righteous, for a grave shall be dug for you. Wo to you who frustrate the word of the righteous; for to you there shall be no hope of life. To offer any remark on the awful beauty of these sentences would be, To throw a perfume on the violet. Ch. xcvii. v. 11. Wo to you who expand the crime of your neighbours; for in hell shall you be slain. By expand we probably should understand aggravate; in which case, these words convey a most important lesson of truth and justice. Nor would I omit a beauty of another kind; Ch. civ.v.1-5. I swear to you, ye righteous, that in heaven the angels record your goodness before the glory of the Mighty One. Wait with patient hope; for formerly you have been disgraced with evil and with affliction; but now shall you shine like the luminaries of heaven. (Conf. Matt. xiii. 43.) You shall be seen, and the gates of heaven shall be opened to you Wait with patient hope, nor relinquish your confidence; for great joy shall be yours, like that of the angels in heaven.... And now fear not, ye righteous, when you see sinners flourishing and prosperous in their ways. Be not associates with them; but keep yourselves at a distance from their oppresof heaven. sions; be you associated with the host Ch. cv. v. 23. Respecting these things there shall be writings and impressions above in heaven, that the angels may read them, and know what shall happen both to sinners and to the spirits of the humble. Conf. 1 Peter, i. 12. Which things the angels desire to look into. I would not omit a passage in Ch. vi. v. 11. Then shall wisdom be given to the elect, all of whom shall live, and not again transgress by impiety or pride; but shall humble themselves, possessing prudence, and shall not repeat transgression. This shews the writer's idea of repentance. In Ch. ii. which consists of a single verse, occurs the celebrated and much controverted passage, which is quoted in the epistle of St. Jude. Behold, he to execute judgment upon them, to decomes with ten thousands of his saints, stroy the wicked, and to reprove all the carnal for every thing which the sinful and ungodly have done, and committed against him. The variations, though slight, might induce a doubt whether St. Jude has really cited this production, but such a suggestion would be scarcely worth pressing, as other apocryphal matter is found in that epistle. In Ch. x. v. 16, 17. we find these words, concerning the angels who united themselves to mortal women: They shall be taken away into the lowest. depths of the fire in torments; and in to confinement shall they be shut up for ever. Immediately after this shall he (Samyaza), together with them, burn and perish; they shall be bound until the consummation of many generations. May we not suppose, that one reason why the world was destroyed, besides the prevailing wickedness, was root out the mongrel race from whom no good could be expected? A friend has suggested, that the expression Noah was perfect in his generations, alludes to this circumstance, and implies that he had none of the accursed blood in his veins. There are other ways however of interpreting those words; and a simple explanation, that does not require a theory to support it, is generally to be preferred to every other. The eternal Sonship of Christ, as it is called, though surely in rather contradictory language, appears to be the doctrine of this writer. Dr. Laurence has spoken amply on this subject in the preface. Yet I cannot help observing, that the apocryphal writings, such as the second book of Esdras, the Ascension of Isaiah, and this, are calculated to leave an impression upon the mind, which comes nearest to Arianism. This, however, is not to be wondered at, when we consider that the writers lived before the coming of our Lord, and were obliged to fill up the outlines of prophecy from their imagination. The author of the second book of Esdras should seem, from his language on that subject, to have lived later. But to my mind the words of Rev. xxii. 1. and 3. are decisive of a divinity of office and dignity, which it would be presumptuous to limit, while those of John i. 1-3. testify plainly to a divinity of nature. Why so much apocryphal matter should occur in the short epistle of St. Jude, is a question which perhaps will never be solved; certainly not, till we have arrived at a calmer decision, as to what inspiration includes and excludes. I am inclined to think, that the apostle was writing to persons among whom these apocryphal books were current, and that he quoted them as having a peculiar weight with the persons he was addressing. There must have been some particular reason, for adducing the legend about Michael and the body of Moses, rather than citing the prophet Zechariah, whose narrative is equally pertinent and more sublime, to say nothing of its undoubted authenticity. In short, one must console one's self with knowing that these sort of difficulties will not last for ever. As the original curse upon the ground, was that it should bring forth thorns and thistles to man, so must he expect to meet with difficulties and perplexities in the search of truth. Still there are none sufficient to make a reasonable being give up the promise contained in Rev. xxi. 1-5. which may justly be called the treasury of the soul. I am, &c. ANSELM. MR. URBAN, " Jnly 19. IN Blomefield's History of Norfolk, vol. iii. pp. 282 et seq. edit. 1806, is an interesting detail of events connected with the establishment at Norwich, of the Foreigners or "Strangers," who introduced various valuable manufactures into this country in the 16th century. It appears that in the year 1565 the decay of the worsted trade had placed that city in such great distress, that the Mayor and other authorities sought advice of the Duke of Norfolk,* who had a princely palace in the city, and maintained therein great hospitality, as to the means best calculated to replace the citizens in a prosperous condition. The patriotic Duke, seeing the good results which were arising to the country from the arrival of the "Strangers," who sought in our friendly isle protection from the severe persecution This was Thomas Howard, 4th Duke, at that time "the most powerful and most popular man in England." His subsequent intrigues to effect a marriage with the imprisoned rival of Elizabeth, which procured for him the same fate that had befallen so many of his ancestors, form an important feature in the eventful history of the period. The news of his execution in 1572 produced much lamentation at Norwich, where he constantly relieved, numbers of the poor, and where he exercised an abundant hospitality. in the parish of St. John Madder-market. Situated on the banks of the river, It was visited in 1671 by Evelyn, who does not praise either the structure or the situation. Having been deserted by its noble owners, few vestiges of it are now to be found. of the Duke of Alva, and who (under licence of Queen Elizabeth) were then pursuing their respective callings in London, Sandwich, &c., recommended that a certain number of them should be invited to Norwich, and be encouraged to settle among the citizens. With a view still further to benefit a city towards which he had manifested many feelings of friendly attachment, his Grace procured at his own charge from his royal Mistress-herself ever ready to promote the individual good of her subjects, and the general weal of the state-letters patent to place 30 master workmen, each of them having 10 servants, being in all 330 men, Dutch and Walloons, in the city of Norwich, to make "bayes, sayes, arras, mockades, and such like." Prosperity once more became a denizen in this ancient city, and the influx of "strangers" was so great, and the advantages of their trade so manifest, that the Duke, at their solicitation, interested himself to procure them the grant of a place wherein to celebrate religious worship after their own tenets and rites. The two ensuing letters, transcripts from the originals, preserved in the library of Corpus Christi College, Cambridge, exhibit the application and the success thereof. The first is addressed by the Duke to Archbishop Parker, and the latter, distinguished for its Christian meekness and charity, is the pious prelate's friendly compliance. They deserve a place in your pages from the interest attached to the writers, and from their connection with the introduction of commodities which have proved so highly beneficial to the national prosperity. No. 1. My very Good Lord, After my hearty commendations, since my coming home, the Strangers hath been suters to me for my l'res to you, for having of a church, whereupon I talked with my Lord Bishop and others of the city, by whom I hear as well of their good order in religion, as also of their honest conversation, It appears by a return from the Mayor of Norwich, dated Nov. 16, 1571, that the number of these artizans and their families had increased, at that early period, to 3,925, whereof 666 were children Inglish born." which I think my Lord Bishop + hath certified you as well of that as their desire in the having a church, wherein 1 pray you stand their good Lord; for here be churches enô that be voyd, that upon your l'res to the Bp and the Mayor, they will take present order; and so wishing to your Grace as to myself, I bid you most heartily farewell. From my house at Norwich this 28th of December, 1565, Your Grace's assuredly T. NORFOLK. Post Script. I have put your Grace a note of the like that was granted here in King Edward's dayes. No. 2. After my hearty commendations to your good Grace, this is to signify to the same, that I have of very late written my l'res to my Lord Bishop of Norwich, to grant unto the strangers a vacant church within the city, wherein I think they have some store, and have further requested his Lordship to know y' pleasure and advice, whereby the citizens may be the sooner induced to their desire, and then his ordinary authority shall suffice to take order with them, as well for the form of their public prayers, as otherwise for the state of Religion, and for their discipline, whereby that church may live in the more perfect quiet, wishing that they might be perswaded to recede as little as might be from common order of prayers and administration of the Sacraments used by authority in the Realm. And if hereafter any cause shall be for any further help of my partie it shall be ready at all times, as God knoweth, to whose merciful tuition I recommend your Grace as heartily as myself. The Dutch congregation had the choir of the church of the Friars Preachers assigned them for their religious assemblies; and the Walloon or French congregation, first by leave made use of the Bishop's Chapel, but afterwards had the church of St. Mary, at Tombland, given them. Both of these congregations continue, but the numbers are now very small. Yours, SAMUEL TYMMS. This was John Parkhurst, who had fled the country in Mary's days; and who being consecrated to the see in 1560, resided much at the Episcopal palace, which he beautified and repaired, and died in 1574. ON THE POWER OF THE BOW. We have received from Mr. W. BARNES a long letter on the question which has been agitated in our pages, whether the Power exerted in drawing the Bow be double its registered weight of draught? Mr. BARNES controverts the opinion advanced by A. J. K., and adopts that of "THE SCEPTICS."Another Correspondent on the same subject disagrees with both, and takes a view of the matter diametrically opposite to Mr. BARNES. These communications are of a technical, mathematical nature, and in consequence of the space they would occupy on an abstract question, not interesting to general readers, we have withheld their insertion. A. J. K. explains that his mention of the pondus iners, or dead weight of the body being employed in drawing up the bow, was not intended to form any main part of his argument relative to the power exerted, but was merely incidental, as being according to ancient writers the practice of good archers, and as explanatory of the phrase, "laying the body in the bow." He adds, let one of "THE SCEPTICS" take a bow registered at 50 lbs. power, and hold it in his hand while he (A. J. K.) pulls the string the average length of the modern arrow, 27 inches, and the Sceptic will find that while A. J. K. pulls 50 lbs., he (the Sceptic) has to resist 50 lbs., consequently that the exertion in the act of drawing must be a divided one, between the two arms, and the aggregate force employed equal to 100 lbs. "AN OLD ARCHER," of Walmer (for whose briefly expressed opinion we have great respect, as derived at once from a practical and scientific knowledge of his art), says, "I have attended to the controversy about the power exerted in drawing the bow; I think the article of A. J. K., accompanied by a diagram representing a drawn bow, attached to a fixed point, sufficient to explain the question to any reasonable person. Indeed, I consider the whole merely a dispute about terms." We are happy of the opportunity of inserting the above mediatorial opinion between the parties, trusting that they will eventually find that, like the disputants, one of whom asserted that the shield of a certain statue was silver, while the other maintained it was of gold, each, according to his particular view of the matter, has been in the right. We are unwilling, therefore, to be the means of continuing a contest which might on such a principle be interminable. RETROSPECTIVE REVIEW. Divine Poems, written by Thomas Washbourne, Bachelor in Divinity. 1654. 12mo. THIS is a very scarce little volume of Poetry. It is dedicated "To the Right Honourable my ever honoured Lady, the Lady Vere, and to his ever honoured Mother, the University of Oxford." There are several copies of commendatory verses, according to the fashion of the times, one by M. Llewellyn, the Author of Men Miracles, and another in which Bishop Duppa is highly praised. We will give as a specimen, from p. 81, On a Snake in a garden of flowers, that stung one that trod on him unawares. Who thought this Snake would e'er have found An entrance into this inclosed ground; Under this sweet and flowery bed? It was the Devil's trick, man to entice; And ever since there is no place Of pleasure which we would impropriate, face, Though we discover him too late. Let us look then, before we leap, We see him not before we feel, That we by his envenomed teeth are bit; And when, Achilles-like, we're hurt on the heel, We seek for balsam to cure it. Better it were if we took heed, But safely sit our flowers among. need, While we securely take delight Amidst our many sweet and fragrant flowers, The Devil-Serpent turns, and does us bite, We shall now add another, the advice contained in which may be of service to a point, beyond the Poetry. Upon the People's denying of Tythes in some places, and ejecting their Pastors. The Shepherd heretofore did keep And watch his sheep, While they, poor creatures, did rejoice But now, they that were used to stray So perfectly, that they can guide The Shepherd when he goes aside. They know a trick worth two of that, And wear their fleece on their own back, Meat, drink, and cloth, and every thing, What silly animals be these, Themselves to please With fancies, that they nothing need bring. One more specimen will suffice. Without the Shepherd's careful eye When, lo they die; E're they be won, being made the prey But the Shepherd's skilful hand. Of his physick and his power, To heale and help them every hour. Not trusting to their own direction But to his rod, his staff submit, His art, his wits; For every sore a salve hath found, And will preserve them safe and sound. To one who Married a very Rich, but very Deformed Woman. Who is 't that says, it was not love If pleasure be not, profit's in It appears that T. Washbourne was born at Wychenford in Worcestershire, entered at Baliol college, Oxford, and took his degree. In the time of the Rebellion he had a prebendal stall at Gloucester: having suffered in the royal cause at the Restoration, he was reinstated, and presented to the rectory of Dumbleton in Gloucestershire. He printed some single sermons, and died 6th May, 1687. He was buried in the Lady's Chapel, in the cathedral at Gloucester; a small monument was erected on his grave, on which he desired to be inscribed, that he was Primus peccatorum, minimus Ministrorum Dei.' |