Galileo, whom Milton calls "the Tuscan Artist," in allusion to his telescope, was imprisoned in the Inquisition for six years and put to the torture for saying that the carth moved. The moment he was set at liberty, he looked up to the sky and down to the ground, and, stamping with his foot on the earth, in a contemplative mood, said, still it moves.

No. CCXCI. Invention and Discovery. The object of invention is to produce something which had no existence before; that of discovery, to bring to light something which did exist, but which was concealed from common observation. Otto Guerricke invented the air-pump, Sanctorius invented the thermometer, and Newton and Gregory invented the reflecting telescope: Galileo discovered the solar spots, and Servetus and Harvey discovered the circulation of the blood. Improvements in the arts are inventions; facts brought to light by means of observation are discoveries.

of mind. When he was at Rome he used to bow to coach-horses; because, said he, were it not for the poor beasts, these great people would have men and even philosophers to draw their coaches. No. CCXCIV.

A Recipe of Mr. Boyle's. The following cure for a dysentery is copied verbatim from the works of Mr. Boyle:

"Take the thigh-bone of a hanged man, (perhaps another may serve, but this was still made use of) calcine it, to whiteness, and having purged the patient with an antimonial medicine, give him one dram of this white powder for one dose, in some good cordial, whether conserve or liquor."

No. CCXCV.

Preparation for Subscription.

A. 1554, April 13. The commissioners sat at Lambeth, to administer the oath of succession to the crown, upon the heirs of queen Ann, to the clergy, and chiefly those of London, that had not yet sworn; who all took it, not one excepted. And a certain Doctor, Vicar of Croyden, that it seems made some boggle before, went up with the rest; of whom Sir Thomas More, who then stood by, made an observation, how, as he past, he went to my lord's buttery-hatch, and called for drink, and drank valdè familiariter; whether, saith he sarcastically, it were for gladness or dryness, or quod ille notus erat pontifici.

Memorials of Bishop Cranmer.

No. CCXCVI.

Curious Public House Licence. "In Bishop Waynfleet's Register at Winchester, is a licence to John Calcot, host of the Checker-inn, Lambeth, (dated 1455,) to have an oratory in his house, and a chaplain for the use of his family and guests, as long as it shall continue decent and reputable, and well adapted for the celebration of divine service, (decens, honestum. et divino cultui aptum et dispositum).” The Environs of London, p. 317. Most probably this indulgence was very seldom solicited by a publican in. former days, and fruitless would be the search for a precedent of such licence granted on an application from the master of a modern hotel.

pp. 301.

THE

HE varied pursuits, and versatile talents, of this writer, have long been known to the public. During his life he appeared before it as a mathematician, a polemical divine, a classical scholar, and a Biblical and Scriptural critic. Some minor works, among which a few political and controversial tracts must be ranked, were the productions of his pen. But the reputation of Bishop Horsley, superior as were his powers and attainments, is ill consulted by the zeal with which the volumes now to be reviewed, and other compositions that he did not live to prepare for the press, are brought under the notice of the world. Of the posthumous publications intended to do honour to his memory his speeches are perhaps the most unexceptionable and interesting: if in these he occasionally appears like a retained advocate, rather than as a lord of parliament; in the character of a lawyer much more than in that of a senator and a prelate; still he exhibits a wide compass of knowledge, admirable quickness of perception and strength of diction, and more than common skill in attack and in defence; nor should it be forgotten that all his energies of reasoning and language are directed against colonial slavery, and other practices not less disgraceful to the British and the Christian name. Two descriptions of persons are unjust to his memory-his blindly partial friends, and some of those of whose religious tenets he was the opponent. We perceive a want of discrimination in both. Among the former no individual has more essentially injured Dr. Horsley's fame than one who, of all men, ought to have been it's guardian. We refer to the Rev. Heneage Horsley, who "these volumes to be the conceives most profound and the most important of all the learned works of their great

author!" It must be confessed, too, that certain of our Nonconformist and Unitarian brethren, who disliked the departed Bishop as a dogmatical concontroversialist and a bigotted Churchman, have not duly estimated the vigour of his faculties, the extent of his learning, the excellencies of his style and the independence of his mind. In his conflict with Dr. Priestley, he was the vanquished party (such is our deliberate opinion), not the victor: yet the triumph of Dr. Priestley was obtained over no ordinary foe!

Having thus adverted to Bishop Horsley's literary character and merits, we freely acknowledge that his translation of the Book of Psalms not only disappoints our expectations, but is eminently calculated to bring those charming devotional poems, and even sacred criticism itself, into contempt.

"It is much to be lamented," says the Rev. Heneage Horsley, "that the author left behind him no introductory chapter or prefatory essay to the translation, explanatory of his scheme of exposition, and furnishing a general commentary upon the whole book."— Pref. viii.

Nothing indeed can be plainer than that "the author" did not finish these papers for the public eye. Of many of the Psalms he has given no translation: upon some he has left no annotations; and yet for this incomplete version, divided between two slender octavo volumes, we are called upon to pay no common price. The experience of the Rev. Heneage Horsley has rendered him a proficient in the trade of editorship. His preface, for example, is extended through at least nine pages, additional to what it would have occupied, by "an extract from a sermon of the Bishop's on the first verse of the second Psalm." A few passages of this extract it will be necessary to transcribe :

the book of Psalms is the most universally [generally] read, but, I fear, as little as any understood. This cannot be ascribed sacred songs, for of all the prophetic parts to any extraordinary obscurity of these of the Scriptures they are certainly the most perspicuous. But it is owing partly,

"Of all the books of the Old Testament,

I fear, to some dullness of the faculties of the natural man upon spiritual subjects, and partly to the misapplied labours of modern expositors, who have employed much ingenuity and learning to find the immediate subject of every Psalm, either in the history of the Jewish nation, or in the occurrences of the life of David."

of those [Psalms] which relate to the public history of the natural Israel, there are few in which the fortunes of the mystical Israel, the Christian church, are not adumbrated; and of those which allude to the life of David, there are none in which the Son of David is not the principal and immediate subject. David's complaints against his enemies are Messiah's complaints, first of the unbelieving Jews, then of the Heathen persecutors, and the apostate faction in later ages. David's afflictions are the Messiah's sufferings. David's penitential supplications are the supplications ef Messiah in agony, under the burden of the imputed guilt of man. David's songs of triumph and thanksgiving are Messiah's songs of triumph and thanksgiving for his victory over sin, and death, and hell. In a word, there is not a page of this book of Psalms in which the pious reader will not find his Saviour, if he reads with a view of finding him."

the spirit of Jehovah, described by David's utterance what was known to that spirit only, and that spirit only could describe. So that, if David be allowed to have had any knowledge of the true subject of his own compositions, it was nothing in his own life, but something put into his mind by the holy spirit of God; and the misapplication of the Psalms to the literal David has doue more mischief than the misapplication of any other parts of the Scriptures, among those who profess the belief of the Christian religion."

Again:

"Some [of the Psalms] are ænigmatic, delivering the doctrines of religion in enigmata, contrived to strike the imagination forcibly, and yet easy to be understood. In all these, the author delivers the whole matter in his own person. But a very great, I believe the far greater part are a sort of dramatic ode, consisting of dialogues between persons sustaining certain characters. In these dialoguePalms the persons are frequently the Psalmist himself, or the chorus of Priests and Levites, or the leader of the Levitical band, opening the ode with a proem declarative of the subject, and very often closing the whole with a solemn admonition drawn from what other persons say. The other persons are Jehovah, sometimes as one, sometimes as another of the three persons; Christ in his Incarnate state,

Ps. xxv. 14, [in the Eng. vers. 13,] "his soul shall rest in bliss," pernoctabit. "The words seem to allude to the happy state of the good man's departed soul, while his posterity prosper in the present world; unless, indeed the earth or the land be put mystically for the true land of promise,-the Canaan of the future life; in which case, the sense will be, that both the good man himself shall rest in bliss, and his seed also, his mystical seed, those whom he shall instruct in the way of the Lord, and bring to be his children in goodness, shall inherit the promised land of everlasting happiness."

"Upon mature consideration, however, I am persuaded that this verse is spoken of Messiah. I take the whole

plan of the psalm to be thus:"

"In the first twelve verses, the man Christ Jesus, (or, in the Hutchinsonian phrase, the humanity of Christ), prays to the Trinity. In the first three, to the word to which the humanity was united for support. In the 4th and 5th to the Holy Spirit to instruct and guide hima.. In the 6th, 7th and 8th, to God the Father, to spare him. The imputed guilt of man, in verse 7th, he speaks of as his own, because it was imputed to him. But what, it may be asked, were the trespasses and disobediences of Messiah's youth, which he requests may not be remembered? I agree with Mr. Hutchinson, that the sins of my youth [consult the original word], may be the sins, Juniorum, of his younger brethren, i. e. of Christians. In the 9th, 10th and 11th verses Messiah celebrates the mercy of Jehovah to the faithful. In the 12th, he prays for the deliverance of the true Israel from its afflicted state."

"In the 13th verse, a voice of one of the angelic choir, who has observed the extraordinary piety and devotion of the man, Christ Jesus, asks with admiration, what man is this who so perfectly feareth God? and prophesies in the last line of this and in the following verse, of the bliss that awaits him; and that his seed shall inherit the earth, which will be literally fulfilled in the millenary period. In the 15th yerse, the same voice declares, that the true knowledge of God is with them that fear him, who are taught by Divine revelation. In the 16th verse,