comfort; yet now and then should break one, and so afflict my conscience; but then I should repent, and say I was sorry for it, and promise God to do better next time, and there got help again; for then I thought I pleased God as well as any man in England. Thus I continued about a year, all which time our neighbours did take me to be a very godly and religious man, and did marvel much to see such great alteration in my life and manners; and, indeed, so it was, though I knew not Christ, nor grace, nor faith, nor hope; for, as I have since seen, had I then died, my state had been most fearful. But, I say, my neighbours were amazed at this my great conversion-from prodigious profaneness to something like a moral life and sober man. Now, therefore, they began to praise, to commend, and to speak well of me, both to my face and behind my back. Now I was, as they said, become godly; now I was become a right honest man. But oh when I understood those were their words and opinions of me, it pleased me mighty well; for though as yet I was nothing but a poor painted hypocrite, yet I loved to be talked of as one that was truly godly. I was proud of my godliness, and, indeed, I did all I did either to be seen of or well spoken of by men; and thus I continued for about a twelvemonth or more. Now you must know, that before this I had taken much delight in ringing, but my conscience beginning to be tender, I thought such practice was but vain, and therefore forced myself to leave it; yet my mind hankered; wherefore I would go to the steeple-house and look on, though I durst not ring; but I thought this did not become religion neither; yet I forced myself, and would look on still. But quickly after, I began to think, 'How, if one of the bells should fall? Then I chose to stand under a main beam that lay overthwart the steeple, from side to side, thinking here I might stand sure; but then I thought again, should the bell fall with a swing, it might first hit the wall, and then rebounding upon me, might kill me for all this beam. This made me stand in the steeple-door; and now, thought I, I am safe enough; for if the bell should then fall, I can slip out behind these thick walls, and so be preserved notwithstanding. So after this I would yet go to see them ring, but would not go any further than the steeple-door; but then it came into my head, 'How, if the steeple itself should fall?' And this thought-it may, for aught I know, when I stood and looked on-did continually so shake my mind, that I durst not stand at the steeple-door any longer, but was forced to flee, for fear the steeple should fall upon my head. this place so much as see Doubting Castle. Here they were within sight of the city they were going to; also here met them some of the inhabitants thereof: for in this land the shining ones commonly walked, because it was upon the borders of Heaven. In this land, also, the contract between the bride and bridegroom was renewed; yea, here, as the bridegroom rejoiceth over the bride, so did their God rejoice over them.' Here they had no want of corn and wine; for in this place they met abundance of what they had sought for in all their pilgrimage. Here they heard voices from out of the city, loud voices, saying: 'Say ye to the daughter of Zion, behold thy salvation cometh! Behold, his reward is with him!' Here all the inhabitants of the country called them the holy people, the redeemed of the Lord, sought out,' &c. Now, as they walked in this land, they had more rejoicing than in parts more remote from the kingdom to which they were bound; and drawing nearer to the city yet, they had a more perfect view thereof: it was built of pearls and precious stones, also the streets thereof were paved with gold; so that, by reason of the natural glory of the city, and the reflection of the sunbeams upon it, Christian with desire fell sick; Hopeful also had a fit or two of the same disease: wherefore here they lay by it a while, crying out, because of their pangs: If you see my Beloved, tell him that I am sick of love.' But being a little strengthened, and better able to bear their sickness, they walked on their way, and came yet nearer and nearer, where were orchards, vineyards, and gardens, and their gates opened into the highway. Now, as they came up to these places, behold the gardener stood in the way, to whom the pilgrims said: Whose goodly vineyards and gardens are these? He answered: They are the King's, and are planted here for his own delight, and also for the solace of pilgrims: so the gardener had them into the vineyards, and bid them refresh themselves with dainties; he also shewed them there the King's walks and arbours, where he delighted to be; and here they tarried and slept. Now, I beheld in my dream that they talked more in their sleep at this time than ever they did in all their journey; and being in a muse thereabout, the gardener said even to me: Wherefore musest thou at the matter? It is the nature of the fruit of the grapes of these vineyards to go down so sweetly, as to cause the lips of them that are asleep to speak. So I saw that when they awoke, they addressed themselves to go up to the city. But, as I said, the reflection of the sun upon the city-for the city was pure goldwas so extremely glorious, that they could not as yet with open face behold it, but through an instrument made for that purpose. So I saw that, as they went on, there met them two men in raiment that shone like gold; also their faces shone as the light. Another thing was my dancing; I was a full year before I could quite leave that. But all this while, when I thought I kept that or this commandment, or did by word or deed anything I thought was good, I had great peace in my conscience, and would think with myself, God cannot choose but be now pleased These men asked the pilgrims whence they came; and with me; yea, to relate it in my own way, I thought they told them. They also asked them where they had no man in England could please God better than I. lodged, what difficulties and dangers, what comforts and But, poor wretch as I was, I was all this while igno-pleasures, they had met with in their way; and they told rant of Jesus Christ, and going about to establish my own righteousness; and had perished therein, had not God in his mercy shewed me more of my state by nature. The Golden City.-From 'The Pilgrim's Progress.' Now I saw in my dream that by this time the pilgrims were got over the Enchanted Ground, and entering into the country of Beulah, whose air was very sweet and pleasant, the way lying directly through it, they solaced them there for the season. Yea, here they heard continually the singing of birds, and saw every day the flowers appear in the earth, and heard the voice of the turtle in the land. In this country the sun shineth night and day; wherefore it was beyond the Valley of the Shadow of Death, and also out of the reach of Giant Despair; neither could they from them. Then said the men that met them: You have but two difficulties more to meet with, and then you are in the city. Christian and his companion then asked the men to go along with them; so they told them that they would. But, said they, you must obtain it by your own faith. So I saw in my dream that they went on together till they came in sight of the gate. Now, I further saw that betwixt them and the gate was a river, but there was no bridge to go over, and the river was very deep. At the sight, therefore, of this river, the pilgrims were much stunned; but the men that went with them said: You must go through, or you cannot come to the gate. The pilgrims then began to inquire if there was no other way to the gate; to which they answered: Yes; but there hath not any, save two, to wit, Enoch and Elijah, been permitted to tread that path since the foundation of the world, nor shall, until the last trumpet shall sound. The pilgrims then-especially Christianbegan to despond in their minds, and looked this way and that; but no way could be found by them by which they might escape the river. Then they asked the men if the waters were all of a depth. They said: No; yet they could not help them in that case; for, said they, you shall find it deeper or shallower, as you believe in the King of the place. They then addressed themselves to the water, and entering, Christian began to sink, and crying out to his good friend Hopeful, he said: I sink in deep waters: the billows go over my head; all the waters go over me. Selah. Then said the other: Be of good cheer, my brother; I feel the bottom, and it is good. Then said Christian : Ah! my friend, the sorrow of death hath encompassed me about: I shall not see the land that flows with milk and honey... Then I saw in my dream that Christian was in a muse a while. To whom, also, Hopeful added these words: Be of good cheer; Jesus Christ maketh thee whole and with that Christian brake out with a loud voice-Oh! I see him again; and he tells me: When thou passest through the waters, I will be with thee; and through the rivers, they shall not overflow thee.' Then they both took courage, and the enemy was after that as still as a stone, until they were gone over. Christian, therefore, presently found ground to stand upon, and so it followed that the rest of the river was but shallow; but thus they got over. Now, upon the bank of the river on the other side, they saw the two shining men again, who there waited for them; wherefore, being come out of the river, they saluted them, saying: 'We are ministering spirits, sent forth to minister to those that shall be heirs of salvation.' Thus they went along toward the gate. Now, you must note that the city stood upon a mighty hill; but the pilgrims went up that hill with ease, because they had these two men to lead them up by the arms; they had likewise left their mortal garments behind them in the river; for though they went in with them, they came out without them. They therefore went up here with much agility and speed, though the foundation upon which the city was framed was higher than the clouds; they therefore went up through the region of the air, sweetly talking as they went, being comforted because they got safely over the river, and had such glorious companions to attend them. Now, while they were thus drawing towards the gate, behold a company of the heavenly host came out to meet them; to whom it was said by the other two shining ones: These are the men who loved our Lord when they were in the world, and have left all for his holy name; and he hath sent us to fetch them, and we have brought them thus far on their desired journey, that they may go in and look their Redeemer in the face with joy. Then the heavenly host gave a great shout, saying: 'Blessed are they that are called to the marriage-supper of the Lamb.' There came also out at this time to meet them several of the King's trumpeters, clothed in white and shining raiment, who, with melodious and loud noises, made even the heavens to echo with their sound. These trumpeters saluted Christian and his fellow with ten thousand welcomes from the world; and this they did with shouting and sound of trumpet. This done, they compassed them round about on every side; some went before, some behind, and some on the right hand, some on the left-as it were to guard them through the upper regions-continually sounding as they went, with melodious noise, in notes on high; so that the very sight was to them that could behold it as if heaven itself was come down to meet them. Thus, therefore, they walked on together; and as they walked, ever and anon these trumpeters, even with joyful sound, would, by mixing their music with looks and gestures, still signify to Christian and his brother how welcome they were into their company, and with what gladness they came to meet them: and now were these two men, as it were, in heaven before they came at it, being swallowed up with the sight of angels, and with hearing their melodious notes. Here, also, they had the city itself in view, and thought they heard all the bells therein to ring, to welcome them thereto. But, above all, the warm and joyful thoughts that they had about their own dwelling there with such company, and that for ever and ever. Oh! by what tongue or pen can their glorious joy be expressed! Thus they came up to the gate. Now, when they were come up to the gate, there was written over in letters of gold: 'Blessed are they that do his commandments, that they may have a right to the tree of life, and may enter in through the gates into the city.' Then I saw in my dream that the shining men bid them call at the gate; the which, when they did, some from above looked over the gate, to wit, Enoch, Moses, Elijah, &c.; to whom it was said: These pilgrims are come from the City of Destruction, for the love that they bear to the King of this place; and then the pilgrims gave in unto them each man his certificate, which they had received in the beginning: those, therefore, were carried in to the King, who, when he had read them, said: Where are the men? To whom it was answered: They are standing without the gate. The King then commanded to open the gate, 'That the righteous nation,' said he, 'that keepeth truth, may enter in.' Now, I saw in my dream that these two men went in at the gate; and lo, as they entered, they were transfigured, and they had raiment put on that shone like gold. There were also that met them with harps and crowns, and gave to them the harps to praise withal, and the crowns in token of honour. Then I heard in my dream that all the bells in the city rang again for joy, and that it was said unto them: 'Enter ye into the joy of your Lord.' I also heard the men themselves, that they sang with a loud voice, saying: 'Blessing, honour, and glory, and power be to Him that sitteth upon the throne, and to the Lamb, for ever and ever.' Now, just as the gates were opened to let in the men, I looked in after them, and behold the city shone like the sun; the streets, also, were paved with gold, and in them walked many men with crowns on their heads, palms in their hands, and golden harps, to sing praises withal. DR JOHN OWEN. DR JOHN OWEN (1616-1683), after studying at Oxford for the Church of England, became a Presbyterian, but finally joined the Independents. He was highly esteemed by the Long Parliament, and was frequently called upon to preach before them on public occasions. Cromwell, in particular, was so highly pleased with him, that, when going to Ireland, he insisted on Dr Owen accompanying him, for the purpose of regulating and superintending the College of Dublin. After spending six months in that city, Owen returned to his clerical duties in England, from which, however, he was again speedily called away by Cromwell, who took him in 1650 to Edinburgh, where he spent six months. Subsequently, he was promoted to the deanery of Christ Church College in Oxford, and soon after, to the vice-chancellorship of the university, which offices he held till Cromwell's death. After the Restoration, he was favoured by Lord Clarendon, who offered him a preferment in the church if he would conform ; but this Dr Owen declined. The persecution of the Nonconformists repeatedly disposed him to emigrate to New England, but attachment to his native country prevailed. Notwithstanding his decided hostility to the church, the amiable dispositions and agreeable manners of Owen procured him much esteem from many eminent churchmen, among whom was the king himself, who on one occasion sent for him, and, after a conversation of two hours, gave him a thousand guineas to be distributed among those who had suffered most from the recent persecution. He was a man of extensive learning, and most estimable character. His extreme industry is evinced by the voluminousness of his publications, which amount to no fewer than seven volumes in folio, twenty in quarto, and about thirty in octavo. Among these are a collection of Sermons, An Exposition on the Epistle to the Hebrews, A Discourse of the Holy Spirit, and The Divine Original and Authority of the Scriptures. versation on this subject, that the prevalence of the notion at Whitehall, at the time he lived there, was too notorious to be denied; that great pains were taken to cherish and diffuse it; and that he himself had heard a person of note' preach a sermon with the avowed design of maintaining and defending it. To point out the pernicious consequences of such an opinion would be superfluous. Of course, there could be no lack of 'special favourites of Heaven' in an age and court like those of Cromwell; and all the dangerous illusions which a fanatical imagination might inspire, and all the consequent horrors to which a fanatical zeal could prompt, would of course plead the sanction of an express revelation. Howe continued chaplain to the Protector, and, after Oliver's death, he resided in the same capacity with Richard Cromwell. When Richard was set aside, the minister returned to Great Torrington, but was ejected by the Act of Uniformity in 1662. He subsequently officiated as minister in Ireland and London, and found The style of Owen merits little praise. He leisure to write those admirable works of pracwrote too rapidly and carelessly to produce com- tical divinity which have placed him among the positions either vigorous or beautiful. Robert most gifted and eminent of the Nonconformist Hall entertained a decided antipathy to the writ- divines of England. He has been termed the ings of this celebrated divine. I can't think how Platonic Puritan.' The principal works of John you like Dr Owen,' said he to a friend; I can't Howe are his Living Temple (1676-1702), a treatise read him with any patience; I never read a page on Delighting in God, The Blessedness of the of Dr Owen, sir, without finding some confusion in Righteous, The Vanity of Man as Mortal, a his thoughts, either a truism or a contradiction in Tractate on the Divine Presence, an Inquiry into terms. Sir, he is a double Dutchman, floundering the Doctrine of the Trinity, and The Redeemer's in a continent of mud.' For moderation in contro-Dominion over the Invisible World (1699). To versy, Dr Owen was most honourably distinguished the excellence of these works all theological writers among the theological warriors of his age. JOHN HOWE, This able and amiable Nonconformist (16301705) was a native of Loughborough, in Leicestershire, where his father was parish minister. He was educated at Cambridge, and was the friend of Cudworth and Henry More. In 1652, he was ordained minister of Great Torrington, in Devonshire. His severe clerical duty is thus described: Upon public fasts he used to begin at nine in the morning with a prayer of a quarter of an hour, then read and expounded Scripture for about three quarters; prayed an hour, preached another hour, and prayed again for half an hour. The people then sung for a quarter of an hour, during which he retired and took a little refreshment: he then went into the pulpit again, prayed an hour more, preached another hour, and concluded with a prayer of half an hour! In 1656, Howe was selected by Cromwell to reside at Whitehall as one of his chaplains. As he had not coveted the office, he seems never to have liked it. affected disorderliness' of the Protector's family as to religious matters made him despair of doing good in his office of chaplain, and he conscientiously opposed and preached against a doctrine which is thus stated by Mr Henry Rogers, the biographer of Howe : The and critics have borne testimony. Robert Hall acknowledged that he had learned more from John Howe than from any other author he ever read, and he said there was an astonishing magnificence in his conceptions.' A collected edition of Howe's works, with a Life by Dr Edmund Calamy, was published in 1724. Other editions followed, and the latest we have seen is one in three volumes, 8vo, 1848, with Life by Rev. J. P. Hewlett. The Life and Character of John Howe, with an Analysis of his Writings, by Henry Rogers, is a valuable work, and affords a good view of the state of religious parties and controversies in England from the time of the Commonwealth down to the death of Howe. EDMUND CALAMY-JOHN FLAVEL-MATTHEW HENRY. EDMUND CALAMY (1600-1666) was originally a clergyman of the Church of England, but had become a Nonconformist before settling in London as a preacher in 1639. A celebrated production against Episcopacy, called Smectymnuus, from the initials of the names of the writers, and in which Calamy was concerned, appeared in the following year. He was much in favour with the Presbyterian party; but was, on the whole, a moderate man, and disapproved of those measures which terminated in the death of the king. Having exerted himself to promote the restoration of Charles II. he subsequently received the offer of a It was a very prevalent opinion in Cromwell's court, bishopric; but, after much deliberation, it was and seems to have been entertained by Cromwell him- rejected. The passing of the Act of Uniformity in self, that whenever the 'special favourites' of Heaven 1662 made him retire from his ministerial duties offered up their supplications for themselves or others, secret intimations were conveyed to the mind, that the in the metropolis several years before his death. particular blessings they implored would be certainly His sermons were of a plain and practical charbestowed, and even indications afforded of the particular acter; and five of them, published under the title method in which their wishes would be accomplished. of The Godly Man's Ark, or a City of Refuge in the Howe himself confessed to Calamy, in a private con- | Day of his Distress, acquired much popularity. Fanaticism of Cromwell's Court. 417 JOHN FLAVEL (1627-1691) was a zealous if thou canst gain by it.' God says: 'Be charitable ;' preacher at Dartmouth, where he suffered severely Mammon says: Hold thy own; this giving undoes us for his nonconformity. In the pulpit he was dis- all.' God says: 'Be careful for nothing; Mammon says: tinguished for the warmth, fluency, and variety of Be careful for everything.' God says: "Keep holy the his devotional exercises, which, like his writings, Sabbath-day;' Mammon says: Make use of that day, were somewhat tinged with enthusiasm. His as well as any other, for the world.' Thus inconsistent works, occupying two folio volumes, are written are the commands of God and Mammon, so that we cannot serve both. Let us not, then, halt between God in a plain and perspicuous style, and some of them and Baal, but choose ye this day whom ye will serve,' are still highly valued. Among the Scottish peas- and abide by your choice. antry, many of Flavel's works are popular. THOMAS BOSTON. MATTHEW HENRY (1662-1714) was the son of Philip Henry, a pious and learned Nonconformist SAMUEL RUTHERFORD THOMAS HALYBURTON— minister in Flintshire. He entered as a student of law in Gray's Inn; but, yielding to a strong There were several Scottish doctrinal writers desire for the office of the ministry, he soon and divines at this period whose works still enjoy abandoned the pursuit of the law, and turned his considerable popularity, especially in the rural attention to theology, which he studied with great parishes, and constitute the favourite reading of diligence and zeal. In 1685 he was chosen pastor old and serious persons. Among these we may of a Nonconformist congregation at Chester, where mention SAMUEL RUTHERFORD (1600-1661), he officiated for twenty-five years. In 1711 he author of The Trial and Triumph of Faith, changed the scene of his labours to Hackney, Christ dying and drawing Sinners, &c. Rutherwhere he continued till his death in 1714. Of a ford was a stanch defender of Presbyterianism, and variety of theological works published by this one of his controversial works, Lex Rex (1644), excellent divine, the largest and best known is his written in reply to the Bishop of Ross, was, after Commentary on the Bible, which he did not live the Restoration, burned by order of the Committee to complete. It was originally printed in five of Estates. A volume of Familiar Letters by this volumes folio. The Commentary on the Epistles divine, published after his death, evinces literary was added by various divines. Considered as a taste and power. He was one of the most learned learned explanation of the sacred volume, this of the Scottish clergy, and was successively Propopular production is not of great value; but its fessor of Divinity in St Andrews (1639), Commispractical remarks are peculiarly interesting, and sioner to the Assembly of Divines at Westminster have secured for it a place in the very first class of (1643-1647), and Principal of New College, St expository works. Robert Hall, for the last two Andrews (1649).-THOMAS HALYBURTON (1674years of his life, read daily two chapters of 1712) was Professor of Divinity in the University Matthew Henry's Commentary, a work which he of St Andrews. He wrote Natural Religion had not before read consecutively, though he had Insufficient, an able reply to Lord Herbert's De long known and valued it. As he proceeded, he Veritate, and The Great Concern of Salvation, and felt increasing interest and pleasure, greatly Ten Sermons preached before and after the Celeadmiring the copiousness, variety, and pious inge-bration of the Lord's Supper.-THOMAS BOSTON nuity of the thoughts; the simplicity, strength, (1676-1732) was minister of Ettrick, and a leading and pregnancy of the expressions. Dr Chalmers member of the church courts in opposition to was also a warm admirer of Henry, whose Com- patronage and tests. His Fourfold "State, first mentary is still frequently republished. The fol-printed in 1720, is still the most popular of relilowing extract from the exposition of Matthew vi. 24, may be taken as a specimen of the nervous and pointed remarks with which the work abounds: Ye Cannot Serve God and Mammon. Mammon is a Syriac word that signifies gain, so that whatever is, or is accounted by us to be gain, is mammon. 'Whatever is in the world-the lust of the flesh, the lust of the eye, and the pride of life'-is mammon. To some, their belly is their mammon, and they serve that; to others, their ease, their sports and pastimes, are their mammon; to others, worldly riches; to others, honours and preferments: the praise and applause of men was the Pharisees' mammon; in a word, self-the unity in which the world's trinity centres-sensual secular self, is the mammon which cannot be served in conjunction with God; for if it be served, it is in competition with him, and in contradiction to him. He does not say we must not, or we should not, but we cannot serve God and mammon; we cannot love both, or hold to both, or hold by both, in observance, obedience, attendance, trust, and dependence, for they are contrary the one to the other. God says: 'My son, give me thine heart;' Mammon says: 'No-give it me.' God says: 'Be content with such things as ye have;' Mammon says: 'Grasp at all that ever thou canst "Rem, rem, quocunque modo, rem"-money, money, by fair means or by foul, money.' God says: Defraud not; never lie; be honest and just in thy dealings;' Mammon says: 'Cheat thy own father gious books among rigid Presbyterians, and a course of Sermons by this divine is also highly prized. Boston was warmly engaged in what has been termed 'the great Marrow controversy,' which divided the Scottish Church. A book named The Marrow of Modern Divinity (1645), written by an English Puritan, Edward Fisher, was revived in Scotland by the more devout portion of the clergy, and being denounced by the ruling party in the Assembly, was adopted as a standard round which the popular ministers rallied. The peace of the church was long disturbed by this Marrow controversy. The works of the above divines, though tinged with what we may call a gloomy and unamiable theology, are marked by a racy vigour of thought and unction. As illustrations of at least one phase of national character and history, they deserve to be studied. METAPHYSICAL AND SCIENTIFIC WRITERS. JOHN LOCKE. England, during the latter half of the seventeenth century, was adorned by some illustrious philosophers, who, besides making important contributions to science, were distinguished by simplicity and moral excellence of character, and by an ardent devotion to the interests of religion, virtue, and truth. JOHN LOCKE was born at Wrington, Somersetshire, August 29, 1632, son of a small proprietor who served in the Parliamentary army. He received his elementary education at Westminster School, and completed his studies at Christ-church College, Oxford. In the latter city he resided from 1651 till 1664, during which period he became disgusted with the verbal subtleties of the Aristotelian philosophy. Having chosen the profession of medicine, he made considerable progress in the necessary studies, but found the delicacy of his constitution an obstacle to successful practice. In 1664, he accompanied, in the capacity of secretary, Sir William Swan, who was sent by Charles II. as envoy to the Élector of Brandenburg during the Dutch war: some lively and interesting letters written by him from Germany on this occasion were published by the late Lord King. Those who are acquainted with Locke only in the character of a grave philosopher, will be surprised to find the following humorous description, which he gives to one of his friends, of some Christmas ceremonies witnessed by him in a church at Cleves. Christmas Ceremonies at Cleves. they served for; for when it came to their turns, away they ran to their places, and there they made as good harmony as a concert of little pigs would, and they were much about as cleanly. Their part being done, out they sallied again to the fire, where they played till their cue called them, and then back to their places they huddled. So negligent and slight are they in their service in a place where the nearness of adversaries might teach them to be more careful. In less than a year, Locke returned to Oxford, where he soon afterwards received an offer of considerable preferment in the Irish Church, if he should think fit to take orders. This, after due consideration, he declined. A man's affairs and whole course of his life,' says he, in a letter to the friend who made the proposal to him, 'are not to be changed in a moment, and one is not made fit for a calling, and that in a day. I believe you think me too proud to undertake anything wherein I should acquit myself but unworthily. I am sure I cannot content myself with being undermost, possibly the middlemost, of my profession; and you will allow, on consideration, care is to be taken not to engage in a calling wherein, if one chance to be a bungler, there is no retreat.' In 1666, Locke became acquainted with Lord Ashley, afterwards Earl of Shaftesbury; and so About one in the morning I went a-gossiping to our and general conversation of the philosopher, that valuable did his lordship find the medical advice Lady. Think me not profane, for the name is a great deal modester than the service I was at. I shall not describe a close and permanent friendship sprang up all the particulars I observed in that church, being the between them, and Locke became an inmate of principal of the Catholics in Cleves; but only those his lordship's house. This brought him into the that were particular to the occasion. Near the high- society of Sheffield, Duke of Buckingham, the altar was a little altar for this day's solemnity; the scene Earl of Halifax, and other celebrated wits of the was a stable, wherein was an ox, an ass, a cradle, time. An anecdote is told of him which shews the the Virgin, the babe, Joseph, shepherds, and angels, easy terms on which he stood with these noblemen. dramatis personæ. Had they but given them motion, On an occasion when several of them were met it had been a perfect puppet-play, and might have at Lord Ashley's house, the party, soon after deserved pence apiece; for they were of the same assembling, sat down to cards, so that scarcely size and make that our English puppets are; and any conversation took place. Locke, after looking I am confident these shepherds and this Joseph are on for some time, took out his note-book, and kin to that Judith and Holophernes which I have seen at Bartholomew Fair. A little without the stable began to write in it, with much appearance of One of the party was a flock of sheep, cut out of cards; and these, as gravity and deliberation. they then stood without their shepherds, appeared to me observing this, inquired what he was writing. the best emblem I had seen a long time, and methought 'My lord,' he replied, 'I am endeavouring to represented these poor innocent people, who, whilst profit as far as I am able in your company; for their shepherds pretend so much to follow Christ, having waited with impatience for the honour of and pay their devotion to him, are left unregarded being in an assembly of the greatest geniuses of in the barren wilderness. This was the show: the the age, and having at length obtained this goodmusic to it was all vocal in the quire adjoining, but fortune, I thought that I could not do better than such as I never heard. They had strong voices, but write down your conversation; and indeed I have so ill-tuned, so ill-managed, that it was their misfortune, set down the substance of what has been said for as well as ours, that they could be heard. He that this hour or two.' A very brief specimen of what could not, though he had a cold, make better music he had written was sufficient to make the objects with a chevy chase over a pot of smooth ale, deserved well to pay the reckoning, and go away of his irony abandon the card-table, and engage athirst. However, I think they were the honestest in rational discourse. While residing with Lord singing-men I have ever seen, for they endeavoured Ashley, Locke superintended the education, first of to deserve their money, and earned it certainly with his lordship's son, and subsequently of his grandpains enough; for what they wanted in skill, they son, the third Earl of Shaftesbury, celebrated as made up in loudness and variety. Every one had an able philosophical and moral writer in the his own tune, and the result of all was like the reign of Queen Anne. In 1672, when Lord Ashley noise of choosing parliament-men, where every one received an earldom and the office of chancellor, endeavours to cry loudest. Besides the men, there he gave Locke the appointment of secretary of were a company of little choristers. I thought, when I saw them at first, they had danced to the others' presentations, which the philosopher enjoyed only music, and that it had been your Gray's Inn revels with the court, and was deprived of the seals. till the following year, when his patron lost favour for they were jumping up and down about a good charcoal-fire that was in the middle of the quire- The delicate state of Locke's health induced him this their devotion and their singing was enough, I in 1675 to visit France, where he resided several think, to keep them warm, though it were a very years, first at Montpellier, and afterwards at cold night-but it was not dancing, but singing | Paris, where he had opportunities of cultivating 419 |