delivered, modern voyages and enquiries have discovered no other terrestrial unicorn besides the rhinoceros, which it's most likely is signified by the word RAM used in scripture, which the Septuagint render Movoкépws. (3) The imperial crown and globe of Rupertus Imp., who was of this family, richly adorned with precious stones. (4) An excellent and well digested collection of antient and modern coins and medals of all sorts, in which the prince himself is very knowing. Among the rest, we could not but take notice of a Swedish doller of copper, about the bigness and of the figure of a square trencher, stamped at the four corners with the king's image and arms, of that weight, that if a man be to receive ten or twenty pound in such coin, he must come with a cart and team of horse to carry it home. The Prince Palatine's name and titles are Carolus Ludovicus, Comes Palatinus Rheni, sacri Romani Imperii Elector, utriusque Bavariæ Dux. He speaks six languages perfectly well, viz., High-Dutch, Low-Dutch, English, French, Italian and Latin, is greatly beloved of his subjects, of whom he hath a paternal care, and whose interest he makes his own. In the great church where the famous library was kept, we observed many fair monuments of princes of this family, some with Dutch, most with Latin epitaphs or inscriptions: others in the Franciscans church. In St. Peter's church also a great number of monuments of learned men of the university; which is of good account and one of the best in Germany. Three or four colleges there are built and endowed chiefly for the maintenance and accommodation of poor students. The government of this university is by a senate, which consists only of sixteen professors. The number of professors is limited, and their stipends fix'd by the statutes of the university given them by their founder Rupertus count palatine anno 1346, and confirmed by the pope and emperor. Of these professors three are of divinity; four of law; three of medicine; and six of philosophy.

Koningsthall is a misapprehension for Königstuhl. Dutch is, of course, High German, as of old. The Heidelberg tun known to modern tourists was built in 1751. Plume alum or feather alum, as opposed to rock alum, is also called magnesia alum. The book on the Antilles is the Histoire Générale des Antilles habitées par les François (4 vols. 1667-71), by Jean Baptiste du Tertre, a Dominican missionary (R. F.' being le Réverend Frère). Ole Worm, a Copenhagen collector, published in 1655 a folio catalogue and description of his collection, called Museum Wormianum.

Ray's Remains, published in 1760 by Derham, contained this touching letter, written with difficulty on his death-bed, to Sir Hans Sloane :

DEAR SIR, the best of friends, these are to take a finall leave of you as to this world: I look upon my self as a dying man. God requite your kindnesse expressed any ways toward me a hundred-fold, blesse you with a confluence of all good things in this world, and eternall life and hapinesse heer after; grant us an happy meeting in heaven.-Sr, eternally yours, JOHN RAY.

Dr Thomas Burnet (1635?-1715), born at Croft near Darlington, studied at Cambridge, became in 1685 Master of the Charterhouse in London, and acquired great celebrity by the publication of his work, Telluris Theoria Sacra (1680–89), of which he published versions in English in 1684-89, entitled The Sacred Theory of the Earth. The unequal and rugged appearance of the earth's surface suggested that this our globe is the ruin of

some more regular fabric. Unlike Kant's Theory of the Heavens, published seventy years later, this is no serious and reasonable theory of the evolution of a planet from nebulæ; it has no relation to geology or physics, and is purely fantastic and hypothetical, a cosmogonic dream. In a journey across the Alps and Apennines, Burnet says, 'the sight of those wild, vast, and indigested heaps of stones and earth did so deeply strike my fancy, that I was not easy till I could give myself some tolerable account how that confusion came in nature.' The theory which he

formed was the following: The globe in its state of chaos was a dark fluid mass, in which the elements of air, water, and earth were blended into one universal compound. Gradually the heavier parts fell towards the centre, and formed a nucleus of solid matter. Around this floated the liquid ingredients, and over them was the still lighter atmospheric air. By-and-by the liquid mass became separated into two layers, by the separation of the watery particles from those of an oily composition, which, being the lighter, tended upwards, and, when hardened by time, became a smooth and solid crust. This was the surface of the antediluvian globe. In this smooth earth,' says Burnet, 'were the first scenes of the world, and the first generations of mankind; it had the beauty of youth and blooming nature, fresh and fruitful, and not a wrinkle, scar, or fracture in all its body; no rocks nor mountains, no hollow caves nor gaping channels, but even and uniform all over. And the smoothness of the earth made the face of the heavens so too; the air was calm and serene; none of those tumultuary motions and conflicts of vapours, which the mountains and the winds cause in ours. 'Twas suited to a golden age, and to the first innocency of nature.' By degrees, however, the heat of the sun, penetrating the superficial crust, converted a portion of the water beneath into steam, the expansive force of which at length burst the superincumbent shell, already weakened by the dryness and cracks occasioned by the solar rays. When, therefore, the 'appointed time was come that All-wise Providence had designed for the punishment of a sinful world, the whole fabric brake, and the frame of the earth was torn in pieces, as by an earthquake; and those great portions or fragments into which it was divided fell into the abyss, some in one posture, and some in another.' The waters of course now appeared, tumultuously raging as the rock masses plunged into the abyss. The impact 'could not but impel the water with so much strength as would carry it up to a great height in the air, and to the top of anything that lay in its way; any eminency or high fragment whatsoever : and then rolling back again, it would sweep down with it whatsoever it rushed upon-woods, buildings, living creatures-and carry them all headlong into the great gulf. Sometimes a mass

of water would be quite struck off and separate from the rest, and tossed through the air like a flying river; but the common motion of the waves was to climb up the hills, or inclined fragments, and then return into the valleys and deeps again, with a perpetual fluctuation going and coming, ascending and descending, till the violence of them being spent by degrees, they settled at last in the places allotted for them; where "bounds are set that they cannot pass over, that they return not again to cover the earth."'

Noah's Flood.

Thus the flood came to its height; and it is not easy to represent to ourselves this strange scene of things, when the deluge was in its fury and extremity; when the earth was broken and swallowed up in the abyss, whose raging waters rose higher than the mountains, and filled the air with broken waves, with a universal mist, and with thick darkness, so as nature seemed to be in a second chaos; and upon this chaos rid the distressed ark that bore the small remains of mankind. No sea was ever so tumultuous as this, nor is there anything in present nature to be compared with the disorder of these waters. All the poetry, and all the hyperboles that are used in the description of storms and raging seas, were literally true in this, if not beneath it. The ark was really carried to the tops of the highest mountains, and into the places of the clouds, and thrown down again into the deepest gulfs; and to this very state of the deluge and of the ark, which was a type of the church in this world, David seems to have alluded in the name of the church (Psalm, xlii. 7): 'Abyss calls upon abyss at the noise of thy cataracts or water-spouts : all thy waves and billows have gone over me.' It was no doubt an extraordinary and miraculous providence that could make a vessel so ill-manned live upon such a sea; that kept it from being dashed against the hills, or overwhelmed in the deeps. That abyss which had devoured and swallowed up whole forests of woods, cities, and provinces, nay, the whole earth, when it had conquered all and triumphed over all, could not destroy this single ship. I remember in the story of the Argonautics, when Jason set out to fetch the golden fleece, the poet saith, all the gods that day looked down from heaven to view the ship, and the nymphs stood upon the mountain-tops to see the noble youth of Thessaly pulling at the oars; we may with more reason suppose the good angels to have looked down upon this ship of Noah's, and that not out of curiosity, as idle spectators, but with a passionate concern for its safety and deliverance. A ship whose cargo was no less than a whole world; that carried the fortune and hopes of all posterity; and if this had perished, the earth, for anything we know, had been nothing but a desert, a great ruin, a dead heap of rubbish, from the deluge to the conflagration. But death and hell, the grave and destruction, have their bounds.

The concluding part of his work relates to the final conflagration of the world, by which, he supposes, the surface of the new chaotic mass will be restored to smoothness, and 'leave a capacity for another world to rise from it.' Here the style rises to a dignity almost worthy

of the sublimity of the theme; the passage was aptly termed by Addison the author's funeral oration over this globe.

The Final Conflagration.

But 'tis not possible from any station to have a full prospect of this last scene of the earth, for 'tis a mixture of fire and darkness. This new temple is filled with smoke while it is consecrating, and none can enter into it. But I am apt to think, if we could look down upon this burning world from above the clouds, and have a full view of it in all its parts, we should think it a lively representation of hell itself; for fire and darkness are the two chief things by which that state or that place uses to be described; and they are both here mingled together, with all other ingredients that make that Tophet that is prepared of old (Isaiah, xxx.). Here are lakes of fire and brimstone, rivers of melted glowing matter, ten thousand volcanoes vomiting flames all at once, thick darkness, and pillars of smoke twisted about with wreaths of flame, like fiery snakes; mountains of earth thrown up into the air, and the heavens dropping down in lumps of fire. These things will all be literally true concerning that day and that state of the earth. And if we suppose Beelzebub and his apostate crew in the midst of this fiery furnace—and I know not where they can be else-it will be hard to find any part of the universe, or any state of things, that answers to so many of the properties and characters of hell as this which is now before us.

But if we suppose the storm over, and that the fire hath gotten an entire victory over all other bodies, and subdued everything to itself, the conflagration will end in a deluge of fire, or in a sea of fire, covering the whole globe of the earth; for when the exterior region of the earth is melted into a fluor like molten glass or running metal, it will, according to the nature of other fluids, fill all vacuities and depressions, and fall into a regular surface, at an equal distance everywhere from its centre. This sea of fire, like the first abyss, will cover the face of the whole earth, make a kind of second chaos, and leave a capacity for another world to rise from it. But that is not our present business. Let us only, if you please, to take leave of this subject, reflect upon this occasion on the vanity and transient glory of all this habitable world; how by the force of one element breaking loose upon the rest, all the varieties of nature, all the works of art, all the labours of men, are reduced to nothing; all that we admired and adored before, as great and magnificent, is obliterated or vanished; and another form and face of things, plain, simple, and everywhere the same, overspreads the whole earth. Where are now the great empires of the world, and their great imperial cities? Their pillars, trophies, and monuments of glory? Shew me where they stood, read the inscription, tell me the victor's name! What remains, what impressions, what difference or distinction do you see in this mass of fire? Rome itself, eternal Rome, the great city, the empress of the world, whose domination and superstition ancient and modern, make a great part of the history of this earth, what is become of her now? She laid her foundations deep, and her palaces were strong and sumptuous: she glorified herself, and lived deliciously, and said in her heart, I sit a queen, and shall see no sorrow. But her hour is come; she is wiped away from the face of the earth, and buried in perpetual oblivion.

But it is not cities only, and works of men's hands, but the everlasting hills, the mountains and rocks of the earth, are melted as wax before the sun, and their place is nowhere found. Here stood the Alps, a prodigious range of stone, the load of the earth, that covered many countries, and reached their arms from the ocean to the Black Sea; this huge mass of stone is softened and dissolved as a tender cloud into rain. Here stood the African mountains, and Atlas with his top above the clouds. There was frozen Caucasus, and Taurus, and Imaus, and the mountains of Asia. And yonder towards the north stood the Riphæan hills, clothed in ice and snow. All these are vanished, dropped away as the snow upon their heads, and swallowed up in a red sea of fire. (Rev. xv. 3)-Great and marvellous are thy works, Lord God Almighty; just and true are thy ways, thou King of saints. Hallelujah.

Steele in the Spectator (No. 146) praised the Theory; and Warton thought it proved that Burnet had an imagination nearly equal to Milton's, as well as solid understanding. a Burnet's Archæologia Philosophica, on the origin of things (1692; Englished in the same year), 'reconciles' by a non-literal interpretation the story of Genesis with his own theory-one of the earliest 'reconciliations' of Genesis with modern views; the Fall becomes little more than an allegory; and his report of the conversation between Eve and the serpent startled society even more than the heretical character of his speculations, which led to a multitude of examinations and refutations and answers. In consequence he had to retire from the office of Clerk of the Closet to the king, and lived in the Charterhouse till his death. His Latin treatises On Christian Faith and Duties, and on the State of the Dead and Reviving (translated in 1728 and 1733), contain unorthodox views on original sin and the sacraments, and maintain the ultimate salvation of the whole human race.

Gilbert Burnet (1643–1715), Bishop of Salisbury, was equally active and eminent as theologian, politician, and historian. He was the son of a royalist and Episcopalian lawyer in Edinburgh, who was after the Restoration raised to the Bench. His mother was of a strong Presbyterian house, being a sister of the Covenanting leader Johnston of Warriston, who was created a peer by Cromwell, and put to death in the reign of Charles II. by a mockery of legal forms. Gilbert adhered to the Episcopalian side of his house, but his divided parental allegiance in Church matters taught him the importance of religious toleration.

He was

M.A. of Marischal College, Aberdeen, before he was fifteen years of age, and in 1664 he studied Hebrew under a learned rabbi in Amsterdam. Having become a probationer in 1661, the year of the re-establishment of Episcopacy in Scotland, he was in 1665-69 minister of Saltoun, in East Lothian, whence he removed to Glasgow as professor of divinity. Always zealous and ambitious, Burnet wrote pamphlets in favour of reconciling Presbyterianism and Episcopacy, remedying abuses, and

vindicating the authority and constitution of Church and State in Scotland. He was offered a bishopric, but refused it; and opposing the Scottish administration of Lauderdale, he removed in 1674 to London, where he obtained the appointment of preacher at the Rolls Chapel, and lecturer at St Clement's. As a preacher Burnet was highly popular. His appearance and action were commanding, his manner was frank and open, and he was a master of extempore eloquence. It was then not unusual for congregations to express approbation of particular passages by a deep hum, and Burnet's hearers, it is said, used to hum so long and loud that he would, during the pause, sit down and wipe the perspiration from his forehead. His first historical work was the Memoirs of the Dukes of Hamilton (1676), and his reputation was raised by the publication, in 1679, of the first volume of his History of the Reformation of the Church of England (vol. ii. 1681; supplement, 1714). Some Passages in the Life and Death of the Earl of Rochester, whom Burnet had attended on his deathbed (see Vol. I. page 780), appeared in 1680, and heightened the impression of Burnet's talents and piety. Charles would have pressed a bishopric on the popular divine; but Burnet declined court favour. He even went the length of writing a strong remonstrance to the king on the errors of his government and his personal vices. Charles threw the letter into the fire; and when Burnet attended Lord Russell to the scaffold, wrote an account of his last moments, and preached against popery, he increased the Duke of York's resentment against him to the uttermost. The king was also so incensed that he dismissed Burnet from his lectureship, and prohibited him from preaching at the Rolls Chapel. Burnet, however, went on writing treatises and sermons in favour of toleration, and he compiled Lives of Sir Matthew Hale (1682) and Bishop Bedell (1685). He wrote a narrative of a tour in France, Switzerland, and Italy; and settling at the Hague in 1687, became one of the counsellors and adherents of the party of William of Orange. In the Revolution of 1688 he played a conspicuous part, accompanying William to England as chaplain; and was rewarded with the bishopric of Salisbury. As a prelate Burnet was noted for liberality and attention to his duties, and besides discharging the duties of his see, found time for work such as his Exposition of the Thirty-nine Articles, long a standard work.

Burnet left for publication the work by which he is best known, the History of my Own Time, giving an outline of the events of the Civil War and Commonwealth, and a full narrative of the succeeding period down to 1713. As he had personally known the conspicuous characters of a century, and penetrated most of its State secrets, he was able to relate events with a fullness and authority not inferior to Clarendon's. This he did in an easier, if vastly less dignified, style, and at least as much allowance must be

made for the unmistakable influence of political and personal prejudices. Foreseeing that the freedom of his strictures would give offence in many quarters, Burnet left an injunction in his will that the work should not be published till six years after his death, so that it did not make its appearance till 1723, and even then some passages afterwards restored-were omitted by his sons. Its publication, as might have been expected, was a signal for fierce attacks on the reputation of the author, whose candour and veracity were loudly impeached. All the Tory and Jacobite pens of the age were pointed against the History. Swift, Dartmouth, Lansdowne, and many others proclaimed it to be grossly partial and inaccurate; Pope and Arbuthnot ridiculed its egotistic style; and Hume and later historians continued the depreciatory attacks, which cannot yet be said to have ceased. Whoever writes of the period or of its leading public characters must consult Burnet, and will find plenty of points for assault on the theological and political views so complacently advanced by the author. Burnet was a strong and somewhat credulous partisan, a minute and garrulous describer of events great and small. But he was doubtless an honest, well-meaning, and usually good-natured man. He appealed to the God of truth that he had on all occasions in his work told the truth, and, however mistaken or biassed he may be on some points, he may claim the praise of having been, according to his lights, a faithful chronicler. That he is a lively and interesting one has never been disputed; his book is a gallery of picturessome overshaded, some too bright, but all life-like. 'It seems,' as Horace Walpole said, 'as if he had just come from the king's closet, or from the apartments of the men whom he describes, and was telling his readers, in plain, honest terms, what he had seen and heard.' The diaries of Evelyn and Pepys serve as supplements to Burnet. It should perhaps be added that Dr Routh, Tory and High Churchman, who published two editions of the History of my Own Time (1823-33), did not take the most favourable view of Burnet; succinctly declaring, 'I know the man to be a liar, and I am determined to prove him so.' The first extract is from the History of the Reformation, the others all from the History of my Own Time:

Death and Character of Edward VI. But now the King's death broke off this negociation. He had last year first the measles, and then the small-pox, of which he was perfectly recovered: in his progress he has been sometimes violent in his exercises, which had cast him into great colds; but these went off, and he seemed to be well after it: in the beginning of January this year [1553], he was seized with a deep cough, and all medicines that were used did rather increase than lessen it; upon which a suspicion was taken up, and spread over all the world (so that it is mentioned by most of the historians of that age) that some lingering poison had been given him; but more than rumours, and

some ill-favoured circumstances, could never discover concerning this. He was so ill when the parliament met that he was not able to go to Westminster, but ordered their first meeting and the sermon to be at Whitehall. In the time of his sickness, Bishop Ridley preached before him, and took occasion to run out much on works of charity, and the obligation that lay on men of high condition to be eminent in good works. This touched the King to the quick; so that presently after the sermon he sent for the Bishop. And after he had commanded him to sit down by him and be covered, he resumed most of the heads of the sermon, and said he looked on himself as chiefly touched by it: he desired him, as he had already given him the exhortation in general, so to direct him to do his duty in that particular. The Bishop,

From the Portrait by John Riley in the National Portrait Gallery. astonished at this tenderness in so young a prince, burst forth in tears, expressing how much he was overjoyed to see such inclinations in him; but told him he must take time to think on it, and craved leave to consult with the Lord-Mayor and court of Aldermen. So the King writ by him to them to consult speedily how the poor should be relieved. They considered there were three sorts of poor: such as were so by natural infirmity or folly, as impotent persons, and madmen or idiots; such as were so by accident, as sick or maimed persons; and such as by their idleness did cast themselves into poverty. So the King ordered the Greyfriars' church, near Newgate, with the revenues belonging to it, to be a house for orphans; St Bartholomew's, near Smithfield, to be an hospital; and gave his own house of Bridewell to be a place of correction and work for such as were wilfully idle. He also confirmed and enlarged the grant for the hospital of St Thomas in Southwark, which he had erected and endowed in August last. And when he set his hand to these foundations, which was not done before the 26th of June this year, he thanked God that had prolonged his life till he had finished that design. So he was the first founder of those houses, which by

many great additions since that time have risen to be amongst the noblest in Europe.

Death thus hastening on him, the Duke of Northumberland, who knew he had done but half his work, except he had the King's sisters in his hands, got the Council to write to them in the King's name, inviting them to come and keep him company in his sickness. But as they were on the way, on the 6th of July, his spirits and body were so sunk that he found death approaching; and so he composed himself to die in a most devout manner. His whole exercise was in short prayers and ejaculations. The last that he was heard to use was in these words: Lord God, deliver me out of this miserable and wretched life, and take me among thy chosen; howbeit not my will but thine be done; Lord, I commit my spirit to thee. O Lord, thou knowest how happy it were for me to be with thee; yet for thy chosen's sake send me life and health, that I may truly serve thee. O my Lord God, bless my people, and save thine inheritance. O Lord God, save thy chosen people of England; O Lord God, defend this realm from papistry, and maintain thy true religion, that I and my people may praise thy holy name, for Jesus Christ his sake.' Seeing some about him, he seemed troubled that they were so near, and had heard him; but with a pleasant countenance, he said he had been praying to God. And soon after, the pangs of death coming upon him, he said to Sir Henry Sidney, who was holding him in his arms: 'I am faint; Lord, have mercy on me, and receive my spirit ;' and so he breathed out his innocent soul.

:

He was

Thus died King Edward VI., that incomparable young prince. He was then in the sixteenth year of his age, and was counted the wonder of that time. not only learned in the tongues and other liberal sciences, but knew well the state of his kingdom. He kept a book in which he writ the characters that were given him of all the chief men of the nation, all the judges, lord-lieutenants, and justices of the peace over England in it he had marked down their way of living and their zeal for religion. He had studied the matter of the mint, with the exchange and value of money; so that he understood it well, as appears by his Journal. He also understood fortification and designed well. He knew all the harbours and ports both of his own dominions and of France and Scotland; and how much water they had, and what was the way of coming into them. He had acquired great knowledge in foreign affairs; so that he talked with the ambas sadors about them in such a manner that they filled all the world with the highest opinion of him that was possible; which appears in most of the histories of that age. He had great quickness of apprehension; and being mistrustful of his memory, used to take notes of almost everything he heard; he writ these first in Greek characters, that those about him might not understand them; and afterwards writ them out in his Journal. . . . King Edward was tender and compassionate in a high measure; so that he was much against the taking away the lives of heretics; and therefore said to Cranmer, when he persuaded him to sign the warrant for the burning of Joan of Kent, that he was not willing to do it, because he thought that was to send her quick to hell. He expressed great tenderness to the miseries of the poor in his sickness, as hath been already shewn. He took particular care of the suits of all poor persons; and gave Dr Cox special charge to see that

their petitions were speedily answered, and used oft to consult with him how to get their matters set forward. He was an exact keeper of his word; and therefore, as appears by his Journal, was most careful to pay his debts, and to keep his credit, knowing that to be the chief nerve of government; since a prince that breaks his faith, and loses his credit, has thrown up that which he can never recover, and made himself liable to perpetual distrusts and extreme contempt.

Archbishop Leighton.

He was the son of Dr Leighton, who had in Archbishop Laud's time writ Zion's Plea against the Prelates, for which he was condemned in the Star-chamber to have his ears cut and his nose slit. He was a man of a violent and ungoverned heat. He sent his eldest son Robert to be bred in Scotland, who was accounted a saint from his youth up. He had great quickness of parts, a lively apprehension, with a charming vivacity of thought and expression. He had the greatest command of the purest Latin that ever I knew in any man. He was a master both in Greek and Hebrew, and in the whole compass of theological learning, chiefly in the study of the Scriptures. But that which excelled all the rest, he came to be possessed with the highest and noblest sense of divine things that I ever saw in any man. He had no regard to his person, unless it was to mortify it by a constant low diet, that was like a perpetual fast. He had a contempt both of wealth or reputation. He seemed to have the lowest thoughts of himself possible, and to desire that all other persons should think as meanly of him as he himself did. He bore all sort of ill-usage and reproach like a man that took pleasure in it. He had so subdued the natural heat of his temper, that in a great variety of accidents, and in a course of 22 years' intimate conversation with him, I never observed the least sign of passion but upon one single occasion. He brought himself into so composed a gravity, that I never saw him laugh and but seldom smile. And he kept himself in such a constant recollection, that I do not remember that ever I heard him say one idle word. There was a visible tendency in all he said to raise his own mind, and those he con. versed with, to serious reflections. He seemed to be in perpetual meditation. And though the whole course of his life was strict and ascetical, yet he had nothing of the sourness of temper that generally possesses men of that sort. He was the freest of superstition, of censuring others, or of imposing his own methods on them, possible; so that he did not so much as recommend them to others. He said there was a diversity of tempers, and every man was to watch over his own, and to turn it in the best manner he could. When he spoke of divine matters, which he did almost perpetually, it was in such an elevating manner that I have often reflected on these words, and felt somewhat like them within myself while I was with him, Did not our hearts burn within us while he talked with us by the way? His thoughts were lively, oft out of the way and surprising, yet just and genuine. And he had laid together in his memory the greatest treasure of the best and wisest of all the ancient sayings of the heathens as well as Christians, that I have ever known any man master of, and he used them in the aptest manner possible. He had been bred up with the greatest aversion imaginable to the whole frame of the Church of England. From