Phaeton, who aspired to guide the swift chariot, and control the strong coursers of the sun. The names of these coursers are preserved-Eous, Pyrois, Ethon, and Phlegon-which are supposed to refer to the four divisions of the day. In his chariot the personified Sun was represented generally as a young man with a radiant head, and driving, whip in hand. He is sometimes seen thus issuing from a cave, to denote the commencement of his daily career. In a medal of the Emperor Heliogabalus, who had been a priest of the sun in Syria, and who established the Syrian form of his worship at Rome, the human figure is wanting, and we only see

in the chariot a stone, round below, and rising pyramidally to a point above. The Syrian origin of this representation renders it of very considerable interest. That the sun is intended is indisputable, from the inscription, which, as usual, is, Soli invicto-" To the Invincible Sun." It is remarkable that, on ancient medals and gems, the horses are not always represented as abreast, but sometimes as turned towards the four quarters of the globe. The ideas which led to the representation of the sun as a charioteer, and assigned to him a chariot and horses, are too obvious to require explanation.-Pictorial Bible.

AMERICAN YOUNG LADIES.

THERE is no feature common to all the departments of American society, which will so soon impress itself upon the stranger as the prominent position occupied in it by the young ladies. In Europe, if they are not kept there, they, at least, remain in the background. In America, on the other hand, they are in the foremost rank, and, in fact, constitute the all-in-all. Cards of invitation are frequently issued in their names-it being often "The Misses So-and-So" who invite, instead of "Mr. and Mrs. So-andSo." The mother is invariably eclipsed by her daughtera. Indeed, I have known instances in which parties were given at which she never made her appearance; the whole being done with her concurrence and assistance, but she keeping back from a participation in the prevailing gaiety; just because she has no inclination to join in it, prudently judging-wise woman!-that her time for such frivolities is past. The young ladies take the whole burden of the matter upon themselves-receive the guests, and do all the honours of the house. The absent mamma has her health frequently inquired for; but nobody ever thinks of wondering that she is not present. She is, perhaps, all the time in an adjoining room, superintending the arrangement of the comestibles. She regards the whole as the young ladies' dcing, and leaves them to work their way out of it the best way they can. And very well they generally manage to do so -the opportunity which it affords them of cultivating the virtue of self-reliance being by no means thrown away. The young gentleman, in making visits too, may ask at the door for the lady of the house, but such considerateness is a piece of pure supererogation, the young ladies being the parties generally called on, and frequently the only parties seen, if not the only parties asked for. Nor is a long acquaintance necessary to establish this footing of pleasant familiarity. You are introduced at a party to a young lady, dance with her, talk a little, and, if she is at all pleased with you, the chances are all in favour of your being invited to call upon her; but by the somewhat guarded phraseology, that "we," not "she," will be very happy to see

you. It is your own fault if, from that moment, you are not on intimate and friendly terms with her.-Mackay's Western World.

mane.

THE FEMALE SEX.

THE celebrated traveller Ledgard paid the following handsome tribute to the female sex :"I have observed," he says, "that women in all countries are civil, obliging, tender, and huI never addressed myself to them in the language of decency and friendship without receiving a decent and friendly answer. With man it has often been otherwise. In wandering over the barren plains of inhospitable Denmark; through honest Sweden and frozen Lapland; rude and churlish Finland; unprincipled Russia, and the wide-spread region of the wandering Tartar;-if hungry, dry, cold, wet, or sick, the women have ever been friendly to me, and uniformly so; and to add to this virtue (so worthy the appellation of benevolence), these actions have been performed in so free and kind a manner, that if I was dry I drank the sweetest draught; and if hungry I eat the coarsest morsel with a double relish."

MISERIES OF THE JEWS. AN English clergyman, who recently travelled through Palestine, in speaking of the fulfilment of the judgment predicted by the prophets, as now manifest in the miseries of this people, relates the following facts, which he says he had on the highest authority:

"The houses of Jerusalem belong to Turks. If a Jew wants a habitation, he must, therefore, have an oppressive hatred for his landlord. The landlord has a right to demand a year's rent, to be paid on taking possession; but yet he may eject the tenant at a short notice. The Mohammedan law sanctions the claim of an ejected tenant for the repayment of an adequate portion of the rent; but he must prove his case before the Cadi. A Jew's testimony is not admissible. A Christian's is refused. No Turk will bear witness on behalf of a Jew. So then, at any moment, a Jew may be turned into the street; and, in addition to this calamity, must lose all the year's rent which he paid in advance. Moreover, if a Jew engage in any little trade, he

hardly earns enough to sustain life. If he possess anything beyond this, he is an object towards which rapacity glances its greedy and cruel eye. The poor Jews throughout Palestine derive all their sustenance, or nearly so, from contributions made by the richer Jews in various parts of Europe."

UNIVERSALISM.

A UNIVERSALIST preacher, passing through a neighbourhood where this modern faith had not gained a foothold, took occasion to set forth his views in a sermon. At the close of the discourse, he remarked, that if the people desired to hear him again, he would preach on his return. After there had been a silence a few moments, a sensible old Quaker rose and said: "If thou hast told us the truth, we do not need to hear thee; if thou hast told us a lie, we do not want to hear thee."

Another preacher of the same creed held forth in another neighbourhood. An old German blacksmith happened to be present, and was very uneasy by the discourse. When the congregation were dismissed, he approached the preacher, and said, If this doctrine is true, be sure you must not preach it here any more." "Why not?" inquired the preacher. "Because," said he, "one of my neighbours has already stolen one-half my smith-tools; and if he does hear this doctrine, be sure he will have all the rest."

The Quaker and the blacksmith were both sensible men.

POLITICS AND RELIGION. A CHRISTIAN has no right, anywhere, or under any circumstances, to be anything else than a Christian. He must ask about a political, as well as about any other act, the question, "Is it right or wrong?" And by the answer to that question must he be guided. It is just as wicked to lie about politics as to lie about merchandize. It is just as immoral to act without reference to the law of God at a caucus, as anywhere elɛe. To prefer our own interests, or the interests of party, to that of our country, is treason against that country, and sin against God. And it matters not whether that treason be perpetrated with a ballot or with a bayonet, at the caucus or in the field. And still more, no man can more surely be putting an end to his religion. That man may yet find himself in eternity without his religion, and it may not be there quite 80 easy as it is on earth to resume it. "There is no shuffling."-Wayland.

THE UNIVERSAL BROTHERHOOD OF

MAN.

WHILE We maintain the unity of the human species, we at the same time repel the depressing assumption of superior and inferior races of men. There are nations more susceptible of cultivation, more highly civilized, more ennobled by mental cultivation, than others; but none in themselves nobler than others. All are, in like degree, designed for freedom-a freedom which, in the ruder conditions of society, belongs only to the individual; but which, in social states, enjoying political institutions, appertains as a right to the whole body of the community. If we would indicate an idea which, throughout the whole course of history, has ever more and more widely extended its empire; or which, more than any other, testifies to the much contested and more misunderstood per

fectibility of the whole human race; it is that of establishing our common humanity-of striving to remove the barriers which prejudice and limited views of every kind have erected among men; and to treat all mankind, without reference to religion, nation, or colour, as one fraternity, one great communion, fitted for the attainment of one object-the unrestrained development of the physical powers. This is the ultimate and highest aim of society, identical with the direction implanted by nature in the mind of man towards the indefinite extension of his existence. He regards the earth in all its limits, and the heavens, as far as his eye can scan their bright and starry depths, as inwardly his own; given to him as objects for contemplation, and as a field for the development of his energies. Even the child longs to pass the hills or the seas which enclose his narrow home; yet when his eager steps have borne him beyond those limits, he pines, like the plant, for his native soil; and it is by this touching and beautiful attribute of man,-this longing for that which is unknown, and this fond remembrance of that which is lost-that he is spared from an exclusive attachment to the present. Thus deeply rooted in the innermost nature of man, and even enjoined upon him by his highest tendencies, the recognition of the bond of humanity becomes one of the noblest leading principles in the history of mankind.-Humboldt's Cosmos.

GIVING PRESENTS IN EGYPT. To show you to what an absurd degree this system is carried, I must tell you that one day, when I had dismounted from my donkey, at old Cairo, to visit some monument there, a pretty little kid ran up to me, and, in the fulness of my love of animals, I raised it in my arms and kissed it. An Arab immediately approached me, and holding out his hand, stoutly demanded "Buckshish!" I inquired for what? and was very gravely answered, for having kissed the kid which belonged to him! But an anecdote related to me by Dr. Abbott, is still more delicious. He had been called in to attend, in his medical capacity, upon an Egyptian lady during a long illness, and had done so with all the skill and kindness for which he is noted, but without having received a fee during the whole period. Of course he naturally expected that the usual remuneration would be forthcoming at the close of his attendance; and accordingly when, in his last visit, he saw the lady hold out her hand to him, he supposed that it contained the reward of his labours. Not at all! the action was accompanied on her part with the demand for Buckshish from the doctor, for having allowed herself to be cured by him!-Mrs. Romer's Tombs and Temples of Egypt.

DR. JOHNSON ON A STANDING ARMY. We have found, by long experience, that to lie under a necessity of assigning reasons is very troublesome, and that many an excellent design has miscarried by the loss of time spent unnecessarily in examining reasons. Always to call for reasons, and always to reject them, shows a strange degree of perverseness; yet such is the daily behaviour of our adversaries, who have never yet been satisfied with any reasons that have been offered by us. They have made it their practice to demand once a year the reasons for which we maintain a standing army. year we told them that it was necessary because

One

all the nations round us were involved in war. This had no effect upon them, and therefore, resolving to do our utmost for their satisfaction, we told them, the next year, that it was necessary because all the nations round us were at peace. This reason finding no better reception than the other, we had recourse to our apprehension of an invasion from the Pretender; of an insurrection in favour of gin; and a general disaffection among the people. But as they continue still impenetrable, and oblige us still to assign our annual reasons, we shall spare no endeavours to procure such as may be more satisfactory than any of the former. The reason we once gave for building barracks was for fear of the plague, and we intend next year to propose the augmentation of our troops for fear of a famine.-Vindication of the Licenser of the Stage, by Sam. Johnson.

A HINT TO THE SLOVEN-SCHOLAR. How easily, under certain circumstances, one may glide into habits of seclusion, and, in a kind of undress, slip-shod hardihood, with a pipe and a proof-sheet, defy the world. Into this state scholars have too often fallen; thus giving some ground for the prevalent opinion, that scholarship and rusticity are inseparable. To me, I confess, it is painful to see the scholar and the world assume so often a hostile attitude, and set each other at defiance. Surely, it is a characteristic trait of a great and liberal mind, that it recognises humanity in all its forms and conditions. I am a student; and always, when I

sit alone at night, I recognise the divinity of the student, as she reveals herself to me in the flame of the midnight lamp. But, because solitude and books are not unpleasant to me-nay, wished for, sought after-shall I say to my brother, "Thou fool!" Shall I take the world by the beard, and say, "Thou art old, and mad!" Shall I look society in the face, and say, " Thou art heartless!" Heartless! Beware of that word! The good Jean Paul says very wisely, that "life in every shape should be precious to us, for the same reason that the Turks carefully collect every scrap of paper that comes in their way, because the name of God may be written upon it." Nothing is more true than this, yet nothing more neglected-Professor Longfellow.

THE FREE AGENCY OF MEN CONSISTENT WITH DEPENDENCE ON GOD. IT is common to represent God as desiring the happiness of all men, and doing all in his power to promote it; but as men are free agents, it must be left to their own choice whether they are saved or lost. But this is representing the power of God as unequal to his love, and thus destroying the harmony of his attributes, for he has not power to carry his desire for the happiness of his creatures into effect. Men are free agents; but there cannot be a more favourable device of Satan than to teach that this free agency is inconsistent with dependence on God. They who yield to this suggestion are "ignorant of the Scriptures and of the power of God."

THE memory of the just is blessed. It is honoured by God in heaven, and revered by the good on earth. A devoted Christian is like the rose, beautiful in life, and fragrant after death.

As its leaves, when dried and shrivelled, still emit a delightful odour; so the virtues of a departed devoted child of God, shed themselves around us like sweet perfumes. To consider the pious dead is a stimulus to religion in our minds. It tends to chasten and tranquilize our spirits, and to lead us to prepare for our own departure hence. As we view the purity, zeal, self-denial, and charity of those who have gone before, with unusual force do we feel ourselves admonished: "Be ye therefore followers of them who through faith and patience inherit the promises." How sweet and beneficial to read of some whose histories have been snatched from oblivion by the press! How they have softened us by their lovingness, and fired us by their zeal! No earthly escutcheon emblazons

their virtues-no marbled statue immortalizes their name-no fawning sycophants rush into the temple of fame to rehearse their deeds;-yet as jewels will they be preserved by the Christian, and the tear of sacred regret will flow, that in them the church has been deprived of its brightest ornaments, and the world of its richest benefactors.

The subject of this brief memoir was born in the town of Bury, Lancashire, in the year 1785. Her parents being Roman Catholics she was educated in the rites and doctrines of popery, and regularly went as did others to adore the host and to confess unto the priest. At an early age she married Mr. H. Knight, who was a hearer at the New-road Independent chapel in that town, and whose grandfather had been one of its founders. She now left the papists, and attended with her husband, her parents offering no determined opposition. By Mr. Knight she had five children, two of whom died when very young; one was drowned by

the upsetting of a boat on the Bury canal; one died at the age of nineteen; and one still survives. After living happily with her husband for seventeen years she was left a widow. This event deeply affected her, but led to no saving change. Her parents having removed to London, she went to reside with them. Being gifted with a pleasing form, agreeable manners, and a healthful constitution, her company was much courted. She at length gave her hand, and was united to Captain Chick of the Royal Navy. The calm and sacred service of the Independent chapel was now superseded by the trill of the gay assembly, the box at the opera, or the fashionable dinner party. Her life became a whirl of exciting pleasure. Was she happy amid these scenes? Oh, no! there was a void within her heart, a sickening sense of earth's delusions, a feeling of deep regret at the way in which life was spent. A comparison of the past and present often forced itself upon her mind. She sighed for the calm of days gone by; but she had now a pleasureloving husband to please. How many are martyrs to this? The smile in the gay circle is often but the spark from that inward fire of grief which is consuming the spirit. The Sabbath was always broken-the sanctuary seldom entered. Eleven years thus passedyears of vanity and sorrow,-and once more she was a widow. Again bereft, her soul was led to serious reflection. She began to attend the ministry of the Rev. G. Clayton, Walworth; under whose preaching her mind became gradually interested in religion. Shortly removing to another part of town, she went to Regent-street chapel, Lambeth, being acquainted with its esteemed minister. Divine light continued to break her mind, and Divine love melted her heart. She became convinced of sin, and saw the necessity of the work of Christ. Still, for a season, her soul did not yield itself to God. The whole of the circles of fashion, and the company of esteemed yet worldly friends, could not be left without a struggle. sitated between the friendship of the world and Christ. God, however, led her to see more of his love and glory, and then her heart became fixed, and fixed for ever. This was a great change to her. It was a substantial and a happy one. A new world opened before her. New thoughts, new feelings, new joys and hopes, sprung up within her soul.

in upon

VOL. VII.

She he

Being justified by faith, she had peace with God. Then most feelingly did she adopt the language of Newton:

"Let worldly minds the world pursue;
What are its charms to me?
Once I admired its trifles too,
But grace has set me free.

As by the light of opening day
The stars are all concealed,
So earthly pleasures fade away,
When Jesus is revealed."

She was united to the church assembling in Regent-street chapel, Lambeth. Exhibiting symptoms of declining health, she left the metropolis to reside with her only surviving son, Mr. Knight, of Heywood, Lancashire. Here she diligently attended the means of grace at the Independent chapel, of which her son sustained the office of deacon. It was the hope of her friends that for some years her life would be spared to glorify God. Their hopes were blighted. The Great Shepherd intended soon to call her to the upper world.

Visiting some beloved friends at Huddersfield, in the hope that the bracing air of that district might be beneficial, she began to manifest indications of rapid decline; and ere she could be removed to the residence of her son, she sunk into the arms of death. In her last illness, although breathing was difficult, and sickness almost constant, she loved to converse on the grace and faithfulness of Christ. She often expressed deep regret that so many of her years had been spent after the course of this world; and presented devout and humble gratitude to God that he had called her, though in the decline of life. With the breath that came feebly up, she admonished all around her to seek the favour of God. She cautioned the young against supposing that earthly pleasures could yield real satisfaction; and sent a dying message to the children of the Sunday-schools which she had attended in Heywood-to seek religion while they were young, as it would preserve them from many sorrows in after life. these solemn moments she possessed no rapture but a calm reliance on the Redeemer. There was no ecstasy, but a sweet assurance of being loved to the end:

"As fades a summer's cloud away,

As sinks the gale when storms are o'er,
As gently shuts the eye of day,

As dies the wave upon the shore,"

In

so softly did she sink into immortal rest. She died amid the tears of the good, kind, generous, affectionate. She has

F

left many to mourn their loss. Yet accepted in the Beloved, she is far happier in the skies than she could have been on earth. May it be the joy of those who survive to meet her in that world where there is no more pain nor death; and "where the parting word shakes the lips no more!"

To the young, who are gay and thoughtless, how this brief history speaks! You have read the dying testimony of one who was courted by the fashionable, and caressed by the gay. She partook of the streams of worldly pleasure at their founts, and plucked the fruits of earth's satisfaction in earth's choicest gardens; and after all the rounds and scenes through which she passed, all were proclaimed to be vanity and vexation of spirit. Ye who have heard of the world's vast pleasures, and her beauteous charms, who look upon them with an eager eye, beware lest soon your heart be taken, your feet chained, and your soul swept to swift destruction. Seek satisfaction in true piety:

""T is religion that can give

Sweetest pleasures while we live,
'Tis religion can supply

Solid comfort when we die."

"Poets may sing of the goblet of worldly pleasure, praise in glowing terms the garlands which wreathe it; wit may lend its brilliant aid to celebrate it, and even learning invest it with a charm: but when the poet's song shall have died away, and the garlands shall have withered; when wit shall have ceased to sparkle, and the lore of ages be an unremembered thing; the baneful effects of worldly pleasures will be awfully verified in the doom of its devotee." "The wages of sin is death." "The wicked shall be turned into hell, and all the nations that forget God." Oh! turn away from idle vanities. Seek solid peace in the service of God. Go with

a penitent heart to Jesus, and pray for the remission of sins. Then will you escape the insidious whirlpool into which thousands of mankind have been drawn; and in which they have sunk to rise no

more.

"Fading is the worldling's pleasure,

All his boasted pomp and show; Solid joys and lasting treasure

None but Zion's children know."

REV. PEREGRINE PHILLIPS,
One of the Ejected Ministers in 1662.

A BRIEF account of this worthy man may be seen in the "Nonconformists' Memorial," by the

late Rev. Samuel Palmer, of Hackney, vol. iii. pp. 56-58. The present writer, however, having been more than twenty years pastor of the church originally organized by Mr. Phillips, and having married one of his descendants, has had an opportunity of collecting additional particulars which no other person has given to the public. From family tradition, church-books,* and other sources of information, he has been enabled to prepare a more full and complete account of one of the fathers of Nonconformity than has hitherto appeared. This he has been induced to draw up for the CHRISTIAN WITNESS, believing that it will be valued by all who adhere to the principles of those who suffered for conscience' sake under the Stuart dynasty, and not unacceptable to any candid and reflecting reader.

Mr. Phillips was born at Amroth, in the county of Pembroke, in the year 1623, and the nineteenth of the reign of James I. Of his father we know nothing more than that he was vicar of Amroth, and "a good old Puritan minister, who suffered for not reading the Book of Sports." That book being neither more nor less than a declaration of the king's pleasure, that his subjects should spend a portion of the Christian Sabbath in archery, dancing, leaping, and similar recreations, pious people were shocked on finding themselves thus invited, by royal authority, to the open violation of a Divine command. They also dreaded the consequences of inducing people to neglect private reading and meditation, together with all secret and family devotion, by enticing them to public recreations on a day confessedly holy, and especially set apart for religious purposes. This iniquitous book of sports had been drawn up by Bishop Moreton in order to conciliate the Roman Catholics, who objected to the strictness of the reformed religion; and was subsequently defended, as even necessary to preserve the people from popery!" But how could these ministers who had preached on the duty of sanctifying the Sabbath, and had earnestly exhorted their hearers to keep it holy, allow themselves to publish, from the sacred desk, a proclamation di rectly opposed to their own instructions, and, as they believed, in opposition to the word of God? Some of the clergy, however, are said to have so far strained their consciences, in submission to their superiors, as to publish the proclamation, and then read the fourth commandment, saying, "This is the law of God; the other the law of man," while some refused to comply on any terms whatever. These were visited with citations, punished by suspensions, and finally excommunicated! Many, also, who were prosecuted in the High Commission Court, were driven from their homes, and obliged to leave the kingdom! The pious vicar of Amroth, being one of those who could subject themselves to such inconveniences for the sake of a good conscience, may well be supposed to have brought up his son in the knowledge and fear of God; and of the manner in which he was qualified for public usefulness, as well as for the eminence to which he afterwards attained, Dr. Calamy has preserved the following particulars: "He had his education, first, in the public school at Haverfordwest; next, under Sir Edward Harley's chaplain, at Brampton Bryan, in Herefordshire; and, lastly, under Dr. Thomas, afterwards Bishop of St. David's. From him he