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tian faith and practice; but their main defect seems to us to be, that they do not sufficiently explain privileges and enforce duties as springing from the admission of baptized believers into the Christian covenant.

Pictures of Religion and Religious Truth; or, Familiar Illustrations of Christian Truth and Duty; in a Selection of Figurative and Emblematic Passages from the Works of Taylor, Leighton, Beveridge, Hopkins, Hall, Reynolds, Donne, &c. London: Burns. Pp. 196.

A SELECTION of striking extracts from the above eminent writers, with a suitable text of Scripture prefixed to each. This little book cannot fail to be useful to those who have neither time nor inclination to consult many larger works.

MISCELLANEOUS.

[The Editor is not to be held responsible for the opinions expressed in this department of the Remembrancer.]

CHEYNELL AND CHILLINGWORTH.

Two curious Notices respecting FRANCIS CHEYNELL, D.D. printed from the original Manuscripts.

MY DEAR SIR, -I have the pleasure of forwarding to you two original documents respecting Dr. Francis Cheynell. Cheynell was appointed rector of Petworth, Sussex, on the breaking out of the great rebellion, and has become better known by his ill-treatment of Chillingworth, than by any other act of his life; he having refused to administer to that eminent writer, when on his death-bed, the sacrament of the Lord's Supper, and pursued his rancour to the grave of him whom he had thus injured.

The following is an exact copy of a memorandum written in the year 1699, by the Rev. Robert Middleton, on the fly-leaf of a quarto volume, preserved in the library of the Society for Promoting Christian Knowledge. The book is entitled,

MR. CHILLINGWORTH'S BOOK; called the Religion of Protestants, a Safe Way to Salvation, made more generally useful by omitting personal contests, but inserting whatsoever concerns the common cause of Protestants, or defends the Church of England. London, 1687.

This Mr. Middleton was of Cuckfield, Sussex, and brother-in-law of Dr. Simon Patrick, bishop of Ely. He married Mary, daughter of H. Patrick of Gainsborough. We find by the minutes of the Society for Promoting Christian Knowledge, August 13, 1713, that "he left his library to Sir John Philips, Mr. Shute, and Mr. Henry Hoare, in trust for the Society, in case Symon Patrick, an infant grandchild of the late Bishop Patrick should not take orders, when he came of age, or in case he should die before."

The following minutes occur at subsequent periods.

"1714, Nov. 11. Mr. Middleton's library is at Ely House. Catalogue to be made.

A perfect

The Bishop of Ely's palace in Holborn, on the site of which Ely-place now stands. Ely-house was pulled down in 1772.

"1731, Nov. 30. Mr. Middleton's, of Cuckfield, library, removed from Ely House to the Society's house in Bartlett's Buildings."

Mr. Middleton writes thus with his own hand, respecting Chillingworth :

"This Authour was imprisoned in Arundel Castle in the time of the warres (being of the king's side,) and there contracting some disease or ilness, he was let out, and went to Chichester, where he fell sick of a violent fevour (occasioned 'tis like by his imprisonment, and his ilness that begun then) and dyed. During his sickness there he sent for Dr. Cheynell, a Presbyterian Minister that then bore great sway in Chichester and the parts adjacent, being then or after Minister of the Great Living of Petworth; who being come to him was desired by the said Authour to administer the Sacrament to him, as looking on him to be then the fittest to do it, as having been episcopally ordained. But Dr. Cheynell required of him, as a condition of his receiving the Sacrament from him, the renunciation of some Socinian errours (as he was pleased to call them) in this his excellent Book, which he refusing to do, as not being conscious of any such, but declaring that he had written it with great deliberation (and so taken great care to avoid all such or any other errours in writing it) the said Doctour most unchristianly denyed him the communion. Yea, and as if this were not unchristian and uncharitable enough, he at his buryal threw in one of these his excellent Books with this execration on it, or some such like-Lett this Book be buryed with him, and rise up in judgment against him! This a Residentiary or two, and also some Prebendaries of that church, told me, when I was there in May 1691. I had heard somewhat of it before.

"Some reflection on the deportment of the said Doctour towards this famous Authour was made in his marble Monument or Epitaph on the wall in one of the great cloysters at Chichester, where he lyes buryed; for the sake of which the lower part of it, where the reflection is, has been for many years broken down; which was done, as is said, by the Doctour's son getting into the cloysters some time by night, and doing it in all likelyhood with a pick-axe. To show that there was such a reflection in the said epitaph, there is to be seen the better part of Dr. Cheynell's name, and the character of THEOLOGASTER putt upon him, the rest being obliterated. Only there remains so much in the broken part of it as to shew, that the monument was sett up by one Bury, a little after the return of King Charles the Second, he being then Canon of the Church, and Mr. Chillingworth's friend.

"The Epitaph on Master Chillingworth's Monument, as 'tis now to be seen in the cloysters of the cathedral church of Chichester :

'Virtuti Sacrum'

Spe certissimâ resurrectionis,
Hic reducem expectat animam
Gulielmus Chillingworth

S.T.P.

Oxonii natus et educatus,

Collegii sanctæ Trinitatis olim Socius, decus, et gloria,
Omni literarum genere celeberrimus,

Ecclesiæ Anglicanæ adversus Romano-Catholicam
Propugnator invictissimus,

Ecclesiæ Sarisburiensis precentor dignissimus.

"Thus far the epitaph is whole. And since the lower part is broken and defaced, some of the Residentiaries there, but especially the chaunter Mr. Patrick of the Charter-house (that putt out Mr. Chillingworth's book in this size or form, with additions) some years since undertook to procure a new monument, intending to alter the latter part of the epitaph (which is now done) by adding after the words Præcentor dignissimus these following:

'Sepultus Januarii 25to 1643
Sub hoc marmore conditur
Nec sentit damna sepulchri.

"All that was putt in at first complaining of the ill carriage of one Dr. Chey

A Pres- nell towards him on his sick-bed, and at his buryal, and that reflected on the Indepen- said Doctor as a Theologaster being left out.

byterian or

dent mini

ster in the "This Memorandum, writtin the year 1699, after my return from Chichester, time of the some time in October by me, Rob. Myddleton."

wars.

The next paper, which I bring to the notice of your readers, is an extract from the Register of Baptisms, solemnized in the parish church of Petworth. This appears to be in Cheynell's own handwriting.

"Grace, the daughter of Francis and Grace Cheynell, was upon the 18th of November 1646, about 12 of the clock at night brought into the world, and upon the 22nd of the same month incorporated into the visible church of Christ by holy baptisme.

"FRANCISCUS CHEYNELL pro re natâ symbolum subsertum exaravit, animamque transcripsit.

"He who presents his child to be baptised, ought to be acquainted with the articles of the Christian faith and make a solemne acknowledgment of them.

"The Lords and Commons (assembled in the Parliament of England at Westminster) upon weighty considerations have on the 20th day of October 1645 ordained, that all persons shall be kept back from the sacrament of the Lord's Supper for their ignorance, who have not a competent measure of understanding concerning the matters contained in the articles following.

"Now it is requisite, that not only he, who is admitted to the Lord's Supper, but he also, who in the presence of God and the congregation, undertakes to train up his child (which he tenders to be baptised) in the Christian faith, should confesse and acknowledg

"1. That there is a God. 2. That there is but one ever living and true God, maker of Heaven and Earth, and Governour of all things. 3. That this only true God is the God whom we worship. 4. That this God is but one, yet three distinct persons, the Father, Son, and Holy Ghost, all equally God. 5. That God created man after his own image in knowledge, righteousnesse, and true holinesse. 6. That by one man sin entered into the world, and death by sin, and so death passed upon all men, for that all have sinned. 7. That thereby they are all dead in trespasses and sins, and are by nature the children of wrath, and so lyable to eternall death, the wages of every sinne. 8. That there is but one Mediatour between God and man, the man Christ Jesus, who is also over all God blessed for ever, neither is there salvation in any other; that he was conceived by the Holy Ghost, and born of the Virgin Mary; that he died upon the crosse to save his people from their sins; that he rose again the third day from the dead, ascended into heaven, sits at the right hand of God, and makes continuall intercession for us, of whose fullnesse we receive all grace necessary to salvation. 9. That Christ and his benefits are applyed only by faith. 10. That faith is the gift of God, and that we have it not of ourselves, but it is wrought in us by the word and spirit of God. 11. That faith is that grace whereby we believe, and trust in Christ for remission of sins, and life everlasting according to the promise of the Gospell. 12. That whosoever believes not on the Son of God, shall not see life, but shall perish eternally. 13. That they who truly repent of their sins doe see them, sorrow for them, and turn from them to the Lord, and that except men repent they shall surely perish. 14. That a godly life is conscionably ordered ac

cording to the word of God in holinesse and righteousnesse, without which no man shall see God. 15. That the sacraments are seales of covenant of grace in the bloud of Christ; that the sacraments of the New Testament are baptisme, and the Lord's Supper; that the outward elements in the Lord's Supper are bread and wine, and doe signify the body and bloud of Christ crucifyed, which the worthy receiver by faith doth partake of in this sacrament of the Supper, which Christ hath likewise ordained for a remembrance of his death; that whosoever eates and drinks unworthily is guilty of the body and bloud of the Lord; and therefore that every one is to examine himself, lest he eate and drink iudgment to himseif, not discerning the Lord's body. 16. That the soules of the faithful after death doe immediately live with Christ in blessednesse, and that the soules of the wicked doe immediately goe into hell torments. 17. That there shall be a resurrection of the bodyes both of the iust and uniust at the last day, at which time all shall appeare before the iudgment seat of Christ, to receive according to what they have done in the body, whether it be good, or evill. 18. And that the righteous shall goe into life eternall, and the wicked into everlasting punishment.

"The due consideration of these weighty truths, and my earnest desire to dedicate this my child to God, that it may receive his blessing under seale in holy baptisme, hath moved me to subscribe the Articles above-written, to shew that I believe them; and I doe here solemnly promise, that if God give mee and this child life and health, to instruct this child (as soon as it shall be capable of instruction) in the knowledg, and persuade or exhort it to the beliefe of the foresayd Articles; And my wife (as heire of the same grace with myselfe) hath in the presence of credible witnesses subscribed her name, which is all that can be expected of one in her condition: and I (that I may be an example to you) doe, in the presence of this congregation, subscribe mine own name with mine own hand.

THOMAS PENFOLD,

HENRY H. BLUNDELL.

FRANCIS CHEYNELL and GRACE CHEYNELL,
J. WHITHEAD,
RICHARD PILGE.

I am indebted to the kindness of the Clergyman of Petworth, in allowing the above extract to be made.

London, October 20, 1840.

I am dear Sir, yours truly,

THOMAS B. MURRAY.

A NEW VERSION AND ANCIENT INTERPRETATION OF THE XVIIITH OF ISAIAH.

(Concluded from page 614.)

OUR next object of inquiry will be concerning the inhabitants of the Tziltzal country. Isaiah speaks of them as a people of nautical habits; perhaps a fluviatile rather than a sea-faring race, though they come from a land

"That sendeth ambassadors by the sea, (2, the "

Even in vessels of bulrushes."

great river")

Instead of p, "messengers," the Seventy despatch öunpa, " pledges;" and for our spr, "vessels of bulrushes," they substitute "letters of papyrus," -as if they had seen in their original copy, "instruments" drawn out on "paper!" Yet it is not quite clear that Isaiah's i is the paper plant. It is a generic term, common to the whole family of rushes. Any large water-weed of that order would fall under this denomination: so, according to Theophrastus, the SAR (cy&p or)

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SARI, was an Egyptian rush, not unlike the papyrus;' * but the modern Copts apply the term to a numerous variety of flags and rushes.† In the Mishna it is a mere rush; and the French rabbi, Solomon, translates it jonc. Among Mediterranean sailors the Cornish gubman and French gouémon, floating sea-wrack, is also called SAR. We may therefore humbly suggest that every tippling weed is not Lucan's "bibula papyrus," iv. 136; and that consequently the Seventy might have mistaken Isaiah's for what they are not-" instructions on paper." Authority is wanting for so unusual an acceptation of (utensil, stuff, instrument, weapon.) And, with regard to the paper flotilla, we confess that this is the only biblical instancé wherein is compelled to chime in with the French vaisseau, English vessel, and Jerome's “ras papyri," as ship or boat. Might not the "Messengers" dwindle (falling from their lofty station) into those crockery-ware traders of the olden time, whose successors are still seen floating down the Nile, si, "with drinking vessels" or water-jars, tiers of which buoy up their palm or rush-rafts "on the face of the waters?" Where the ground we tread upon is mostly conjectural, it might be presumptuous to decide; yet, though i be the benoni, or present participle of, to drink, it is clear that boats, "vessels of bulrushes," would have suited extraordinary chargés d'affaires better than rafts. According to the raft hypothesis, p, however, are not jars that drink, but drinking jars, or jars for p, him who drinks; and as the jar-trade was one of the favourite pursuits of a colony of Joktanites in the land of the gadflies, that is, the land on the shores of the Astaboras, their rush-rafts

.כְלֵי גְמָא are probably the prophet's

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The variations in these three versions are striking. Most commentators, at least, agree on one point, namely, that the "swift messengers" were delegates from the same maritime or fluviatile nation, whose "messengers," many years after, "went forth" from the Lord "in ships, to make the careless Ethiopians afraid," Ezek. xxx. 9.

Yet, whether from the difficulty of ascertaining what was Isaiah's precise object, or from imperfect knowledge of the Hebrew idiom, conjectures of every hue have been indulged in on other parts of this prophetical disclosure.

Translators represent the people who receive the message as "scattered and peeled," or "outspread and polished," or "gigantic and strange,"

Theophrastus, Hist. Plant. iv. 9.

Jablonsky's Pantheon, iii. 125-127. Salomon in Exod. ii. 3.

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