old story of "no note and comment," I am not without hope that I may receive this benefit. I must, however, just hint, that should I be thus enlightened, I do not promise to become a very ample contributor to the funds of these institutions, for though I think no book so important for circulation as the Bible, I am not quite satisfied, that the union of Conformists and Nonconformists, for even this glorious object, is desirable. I have heard, at the meetings which I have attended, a great deal said on the glorious spectacle there exhibited, of zealous Christians forgetting their points of difference, to co-operate for this grand object; but I think I see no particular affection engendered in the bosom of the High-Church Priest toward his Dissenting neighbour, by their annually speechifying in succession on the subject of the Bible; while there is great danger of the descendants of the venerable Puritans becoming insensible to the value of those principles for which their ancestors braved tribulation and death, if through the means of these occasional meetings, they become familiar with the smiles and favours of nobility.

I acknowledge myself at times doubtful of the correctness of my conclusions, relative to the disingenuousness of the members of our Bible Societies, from the circumstance that among the supporters of them, are members of the Society of Friends, who we know are so scrupulous of appearing to approach to falsehood, that they will not call the months by the names usually allotted to them, but persist in terming them the first, second or third month, &c. It is indeed true, that the Friends, though an excellent body of people in many respects, are not remarkable for the extent of their religious inquiries, nor for depth of general knowledge; but I presume they must be aware that the summary prefixed to the chapters of our version, nay, even the division of chapters itself, were not in those Scriptures from which ours were rendered into English. This knowledge is not, however, always found where it might be fairly expected; for I remember hearing a young minister, when discoursing on the excellence of charity, remark, among other things, that the apostle felt its worth so much,

that, in his Epistle to the Corinthians, he not only thought it right to devote one chapter to the enumeration of its qualities, but absolutely began a second with this interesting subject.

It is really, Mr. Editor, hardly possible to conceive to what pitch of intellectual glory and enjoyment the poor South-Sea Islanders may attain, when taught by Missionaries deeply read, as was the above minister, with our Scriptures, as now circulated without note and comment, in their hands. NON CON. April 10, 1822. LATELY observed in Mr. Cobbett's

SIR,

that among his reasons which he assigns, in his Letter to Mr. Carlile, for a "dislike to republican government," he alleges the following recent instance of persecution :

"In the year 1819, a man was tried in New Jersey, under the act of King William III., for impugning the Holy Trinity, found guilty, and punished by imprisonment in the common gaol.'

I quote this passage with the hope that one of your transatlantic correspondents, if not a correspondent on this side the water, may furnish you with some particulars respecting this modern enforcement of a barbarous statute which disgraced a regal, and very ill becomes a republican, government. It is indeed a statute on a subject so remote from the fair objects of national convention, as to be only worthy of a government in which "priests are instructed to teach speculative despotism, and graft on religious affections, systems of civil tyranny." Such, according to Catharine Macaulay, was the government of Charles I., before his royal propensities were effectually controlled by the Long Parliament.

TO.

GAMALIEL

226. ISAAC AMBROSE, a minister's son, was born in Lan

cashire, became a Batler* of BrazenNose College, in 1621, aged 17, took

"A scholar that battles or scores for diet in the University.” Dict. AngloBrit. 1715, in voco.

tions of Man's Misery, in his Life, Death, Judgment and Execution: as also of God's Mercy in our Redemption and Salvation."

The Prima and Ultima were printed 1640. The Media is chiefly taken out of the most eminently pious and learned writings of our native practical divines, with additions of Ambrose's composition. It was first printed in 1650. The authors, whom he doth abridge in the said Media, are mostly Separatists, and it is licensed by Mr. Charles Herle, and recommended to the world by John Angier, ↑ Thomas

made him appear at that time meaner than ordinary,) his Lordship was pleased to single out, no question, to triumph over his ignorance, and thereby expose all the rest. Can you read, Sirrah?' says he. 'Yes, my Lord,' answers Mr. Verner. Reach him the book,' says the Judge. The Clerk reaches him his Latin Testament. The young man begins to read Matt. vii. 1, 2, (it being the first place he cast his eye upon, without any design in him, as he affirmed afterwards,) Ne judicate, ne judicemini, &c. Construe it, Sirrah,' says the Judge; which he did: 'Judge not, lest ye be judged; for with what judgment ye judge, ye shall be judged.' Upon which, it is said, his Lordship was a little struck, and sat in a pause for some while.

"The issue of the matter was this: That the young men, though never tried, were sent to jail, where they lay above a year, (i. e. from the assizes in 1684 till February, 1685,) when they were admitted to bail. And at the next assizes after (viz. 1686) were called upon and set at liberty."-Memorial of the Reformation, ed. 2, (1721,) pp. 362, 363.

"Rector," says Wood, "of one of the richest churches in England, which is at Winwick, in Lancashire-elected one of the Assembly of Divines in 1643, being then a frequent preacher before the Long Parliament," by whom, in 1646, he was voted Prolocutor, after the death of Twisse. In 1647, he, with Stephen Marshall, went with certain Commissioners appointed by the Parliament into Scotland, to give them a right understanding of the affairs of England.-After the King was beheaded, he returned to his rectory of Winwick," where "he died and was buried in 1659."-Athen, Oxon. II. 151,

VIII.

No. 230. RICHARD BYFIELD, half

connivance of the bishop and the justices "continued preaching in his private chapel" till his death, in 1677, aged 72. Sce Calamy's Account, 395.

"Master Herl," "Master Anger," and "Master Thomas Johnson," are named with "Master Ambrose," and six others, as assistants to the Commissioners" for the county of Lancaster." See the Ordinance, 1654.

+ Calamy says "he was turned out of Preston, but afterwards conformed, and was lecturer of Dedham, in Essex."Account, p. 410.

"In 1664, aged 72. He lived in the latter part of his life at Preston, and when his end drew near, was very sensible of it. Having taken his leave of many of his friends abroad, with unusual solemnity, as if he foresaw that he should see them no more, he came home to Preston from Bolton, and set all things in order. In a little time some of his hearers came from Garstang to visit him. He discoursed freely with them, gave them good counsel, told them he was now ready whenever his Lord should call, and that he had finished all he designed to write; having the night before sent away his discourse concerning Angels to the press. He accompanied his friends to their horses, and when he came back, shut himself in his parlour, the place of his soliloquy, meditation and prayer;

they thought he stayed long, and so opened the door, and found him just expiring.

"It was his usual custom, once in a year, for the space of a month, to retire into a little hut in a wood, and avoiding all human converse, to devote himself to contemplation. His works were printed altogether, in folio, in 1689."-Calamy's Account, p. 410.

"Of Exeter College. He left the University to go into Ireland; but at Chester he was, upon the delivery of a noted Sermon, invited to be pastor of St. Peter's Church there.-At length he had the benefice of Islesworth conferred on him, where he died in 1622, aged 44. His writings shew him to have been a person of great parts, industry and readiness.

"He left behind him a son named Adoniram Byfield, who became first known for the love he bore to the righ teous cause, by being chaplain to Col. Cholmondeley's regiment in the army of Robert Earl of Essex in 1642, and soon after for his being one of the scribes to the Assembly of Divines, and a most zealous covenanter. He was afterwards minister of Collingborn in Wilts, and assistant to the Commissioners of that county, 1654. He died about the time of his Majesty's restoration."-Wood, I. 402, II. 230.

+ See supra, p. 224.

Sir John Evelyn. Ou occasion of "a great difference" between them, "about repairing the Church," Calamy gives the following particulars :

"Mr. Byfield went to Oliver Cromwell (who was at that time Protector) and complained of his patron. He contrived how to get them both with him together, and at length having compassed it, found their account agreed exactly, except in one thing. For Sir John charged Mr. Byfield

sacrament, unless they would take it in any way, except kneeling, &c.

He was one of the Assembly of Divines, a great covenanter, an eager preacher against bishops, ceremonies, and being a frequent and constant holder forth, was followed by those of the vicinity, especially such who were of his persuasion. In 1654 he was appointed an assistant to the commissioners of Surry, and was not wanting in any thing whereby he might express his zeal for the aforesaid cause. His works are these:

"The Light of Faith and Way of Holiness, shewing how and what to believe in all Estates and Conditions," 1630.

"Doctrine of the Sabbath vindicated: or a Confutation of a Treatise of the Sabbath. Written by Mr. Edward Brerewoo* dagainst Mr. Nicholas Byfield," 1632.

with reflecting upon him in his sermons. Whereupon Oliver told Mr. Byfield it was very ill done; for that Sir John was a man of honour in his country; and if he had done any thing amiss, he ought to have told him of it privately, and with respect. Mr. Byfield took God to witness, that he had never designed any reflection upon him in his sermons, and he did it with that solemnity and seriousness that Oliver believed him. And thereupon turning to Sir John Evelyn, 'Sir,' said he, 'I doubt there is something indeed amiss: the word of God is penetrating, and finds you out. Search your ways.' This he spake so pathetically, and with such plenty of tears, that both Sir John and Mr. Byfield, and the rest that were present fell to weeping also. He made them good friends before parting: He saw them shake hands, and embrace each other before he dismissed them. To bind the friendship the faster, Oliver asked Sir John what it would cost to repair the church? He told him the workmen reckoned it would cost 2001. He called for his secretary Malin, and gave him orders to pay Sir John Evelyn 1007. towards the repair of the church. 'And now, Sir,' said he, 'I hope you'll pay or raise the other hundred;' which he thankfully undertook to do. And they lived very amicably afterwards.”—Account, pp. 664, 665.

* Now principally known by his "Enquiries touching the Diversity of Languages and Religion through the chief Parts of the World," first published in 1614, the year after the author's decease, at Gre

"The Power of the Christ of God; or a Treatise of the Power, as it is originally in God the Father, and by him given to Christ his Son," &c., 1641.

Several Sermons, as, 1. "Zion's Answer to the Nation's Embassadors," &c.: Fast Sermon before the House of Commons, 25th June, 1645, on Isaiah xiv. 32. 2. "Sermon on 1 Cor. iii. 17," 1653.

"The Gospel's Glory, without Pre. judice to the Law, shining forth in the Glory of God the Father, Son, and Holy Ghost, for the Salvation of Sinners, who through Grace do believe, according to the Draught of the Apostle Paul in Rom. iii. 34," 1659.

Whether any other matters were by him published, I know not, nor any thing else of him, only that after he had been ejected from Long Ditton for Nonconformity, he retired to Mortlake in Surry, where, dying in 1664, he was buried in the church there, leaving this character behind him,

sham College, where he was Professor of Astronomy. See Ward's Lives, pp. 7476. It is remarkable that this learned person has no place in the Biog. Brit.

Edward Brerewood was a native of Chester, and sometimes an auditor of N. Byfield, against whose sabbatical notions he wrote "A Treatise of the Sabbath, which coming in MS. into the hands of N. Byfield, and by him answered, was replied upon by Brerewood, in A Second Treatise of the Sabbath.'-John Ley wrote partly against him in his Sunday a Sabbath. An old and zealous Puritan, named Theophilus Brabourne, an obscure schoolmaster, or, as some ay, a minister of Suffolk, was very stiff for a Sabbath, in his books published 1628

and 1631.-Thomas Broad, who was esteemed an Anti-Sabbatarian, did write almost to the same effect that Brerewood

did."

Brerewood" never published any thing while he enjoyed this earthly tabernacle, yet, to avoid the fruitless curiosity of that which some take upon them, to know only that they may know, he was ever most ready in private, either by conference or writing, to instruct others, repairing unto them, if they were desirous of his resolution, in any doubtful points of learning within the ample circuit of his deep apprehension."-Wood, 1. 332, 333.

The day of "the Monthly Fast." Whitelocke, p. 147. (Lignarius.)

Liverpool, April 6, 1822. YOUR correspondent Senior (p. 167) endeavoured to point out the advantages of Presbyterianism in Ireland. Circumstances may, perhaps, exist in that country, which render useful or even necessary some kind of church government, which elsewhere would be deemed decidedly hostile to that liberty "wherewith Christ has made us free;" but I have been misinformned if the Irish Synods are merely "tribunals for the preservation of temporal funds and property."

"is

"No creed," says Senior, imposed; no authority is assumed over conscience; no absolute power of decision, but simply the Christian right and duty of exhorting, of admonishing, of warning." In opposition to these assertions, I have been led to believe, from good authority, that these ecclesiastical bodies have the power of putting down religious discussion whenever they please, for by their laws, if I am not mistaken, no book or tract involving theological opinion can be published, unless the MS. first undergoes the inspection of the Presbytery, who can withold certain pecuniary benefits from those who are hardy enough to resist their mandates. Here is "authority over conscience" with damper it has been to all reform bea vengeance, and a pretty effectual yond a certain defined limit, prescribed by the warrant of individuals. In short, religious information and inquiry is at as low an ebb in Ireland as can well be conceived; nor will it be otherwise till the unhallowed shackles of ecclesiastical domination be totally broken, and consigned to the darkness whence they sprung.

Were our brethren in the Sister Kingdom to resolve on thus emancipating themselves, I believe the energy of truth and right reason would do more for them, than calling in the unscriptural aid of constituted authorities to propagate Presbyterianism; nor would the assistance of the "Church of Scotland," which is invoked in one of their recent reports,