An acre will produce three loads of hay, and 40 bushel of feeds. The Art crop of Burnet purges horfes as well as the ftrongeft phytic for three days, and then stops. It will grow faster than horfes can eat it, if two horfes are allowed to an acre. A X. Mr Roque gives the following inftructions with refpect to Timothy Grafs It requires ftrong land; and thrives amazingly in marshes. Marthes in which cattle fink muft be worked with a fpade, and for fear B of bad weather, the feed fowed at the fame time. It must not be fowed deep, but a light harrow must be run over it. In marfhy grounds it must be fowed when it can, without regard to seasons. The quantity is four pounds to an acre.-In ftrong land it may be fowed C from February to October.-It is not neceffary to fow wheat among it.Horfes and Cows prefer it to all other pasture. To make hay of it, it must be cut as foon as it is in ear; if it is wetted while making, it must be well dried, D and put into ricks; when very dry, a layer of falt fhould be put between each layer of hay. When the feed is to be faved, it hould not be cut till it is ripe. It grows fo ftrong in marshes, where horses can scarcely pass, that it will bear a waggon. It will retain its verdure even under water. XI. Mr Roque prescribes the following new method of improving land. E Sow no corn without a crop of grafs feed: Amongst your wheat you are only to fow rye-grafs, unless you can meet with fome good hay-feed, which F will anfwer the purpofe much better. If your grafs-feed fhould not come up fo well as you could with it, you will fow in the month of March, and in dry weather, if poffible, fix pounds of clover-feed per acre: Be not afraid to barrow and roll it well, which will G not be in the leaft hurtful to your wheat. the fame manner as the former, that your land may be always covered with good grafs, inftead of weeds. I recommend the rye-grafs, as being forward; but po grafs is better. Amongst your spring corn you may have a mixture of all kinds of grafs, viz. purple and white clover, perennial clover, trefoil, &c. when as foon as your corn is down, a fine turf prefents itself. But as this method will confume a large quantity of grafsfeeds, you may fow fome of your fields with feperate grafs, in order to keep your feed clean; and by this means, you will be able to judge which grafs is moft fuitable to your land. When you are about to fow your fpring corn, give that field which was wheat the precedent year, but one ploughing, if light land, but if ftrong land, you are to plough it two or three times, according to your own judgment. This crop of grafs will always keep your land clean, and produce good food for fheep. Your corn being cut down, let the grafs take head for about a fortnight, or three weeks, be- H fore you turn your fheep upon it; then continue feeding upon this ground till the feafon for fowing your ipring corn; which you are to low in If your land is in order, and pretty good, a bushel and half of barley will Tuffice for an acre, if you fow forward; if y f you fow late, two bufhels: To preferve your land from filth, as well as to keep it continually cropped, when you fave your purple clover-feed, you are to fave it from the fecond cut; after which put the plough to work, and get your land in order for what you think proper: If you leave it for the fecond year, your land will get foul. What has thus far been faid, is chiefly in regard to your feeding of theep. For all other cattle, as bullocks, horfes, and cows, I recommend the lucerne to be fown in all your deep lands. One acre of lucern will produce more fodder than three acres of any other grafs, and is the richest of all that have reached our knowledge. It will fatten a bullock better in five weeks, than the best fodder you can have of any other kind will in two months. A cow wiH yield near a double quantity of milk; a horfe will get fat, in his work, with half the ufual allowance of corn. This fodder is so rich, that the horses do not eat near the quantity of it as they do of common hay. It will be proper to mow your lucern the day before you give it to your cattle. I make hay of lucern every year, and look upon it as the best of all hay; for feeding of all kinds of catt Doubtless if the weat all hay will rec much; yet I the lucern w any other hay. As this lucern produces fo great a quantity of fodder, it confequently will produce as great a quantity of manure. The place where you intend to fodder your cattle must be made upon a defcent, of a confiderable depth, in order that the ftaling of them may not waste in its courfe; at the end of which you are to have a ciftern made of clay, to receive all the droppings of your cattle. If you can fhelter this yard from the rains, one gallon of the water from the cattle will be as A ferviceable as five gallons of the other, B where your yard is not fheltered. The water which comes from your cattle, especially the horses, is of very Imall fervice to the land; but when fermented together in the cistern, it will gain much (pirit and ftrength. The Dutch and Flandricans carry this water in waggons with a fail cloth ; and when their corn is fown, they fprinkle their land with it, especially their rape, which they never traní plant without fprinkling of it with this water, if they have it, which ferves for one year's manuring. John was a tinker, and had been ex, tremely profligate in his youth, but accidentally falling in company with fome poor but religious people, he became a zealous Non-conformist, and at length a celebrated preacher. His book has been frequently the Witling jeft, who neither knew nor cared whether the principles upon which it was written were falfe or true; and it is always decried by thefe who fuppofe the principles to be falfe, as establishing Fanaticifm upon the ruins of ra tional religion. The late celebrated Mr James Foffer ufed to fay, that not one of the characters in the Pilgrim's Progress talked common fense but Ignorance, whom the author has conducted the back way to Hell. As a work of imagination, however, illuf trating a particular fet of religious principles, the Pilgrim's Progress is certainly a work of original and uncommon genius; and though the allegory is frequently broken, by a mixture of literal and metaphorical fenfe", yet curiofity is forcibly raifed, and conftantly gratified; the mind is ardently and tenderly interefted for the hero, his dangers produce furprise and terror, and his efcapes admiration and joy. Every reader is, indeed, the very pilgrim whofe progrefs is exhibited, and therefore neceffarily refers his dangers and deliverances to himself; is afarmed by the fame fears, and animat ed by the fame hopes; he feels himfel urged to flee from the wrath to come, and is directed in the course he is to run; the arts of various characters who would feduce him from it are detected, and he is fhewn to be fuperior to any force that may affail him in it. It is, perhaps, one of the most powerful ad dreffes to the paffions of youth in favour of Religion in the world; and beft adapted to awake in the most gay and thoughtless part of life, an attention to futurity, and an awful fenfe that Eternal Life and Death are set before us. In a word, it contains a most excellent epitome and illuftration of G Calvin flic divinity, under an allegory If farmers balance the profit that will proceed from it, with the expence, they will certainly find it to their advantage. The first profit will be their faving half the ufual quantity of corn, and having better crops Secondly they will have paf ture for four times the number of E theep, and their ground will be kept clean; then, by feeding four times the number of fheep, they will confequently have four times the quantity of wool. By this means meat will be cheaper, and you will be able to fell your cloth at a lower price in the foreign markets; you will then have no need either of carrots or turneps; Some Account of the Imprisonment of JOHN JOHN BUNYAN is the author of D F a book well known, called the Pilgrim's Progrefs, an illuftration by allegory of that fet of religious prin- H ciples, which, a very few particulars excepted, is contained in the XXXIX ticles of the church of England. highly entertaining and affecting. It inculcates Religion at the fame time that it impreffes a lively fenfe of its importance; it at once hews the ground and the goal, and strongly fiulates to run the race. Bunyan begins his allegory by faying, That as he walked through the That he had, indeed, read of one Alexander, a copper-fmith, who greatly oppofed and difturbed the Apostles. This being a fevere itroke upon John, who was a tinker, he faid, "That he had alfo read of certain Priests and Pharifees that had their hands in the blood of our Lord Jesus." • Aye, wilderness of this world he lighted on A faid Lindale, and you are one of those a certain place where was a den, and laid him down in that place to fleep; by this den he means the prison to which he was committed for holding an unlawful affembly, called a conventicle, of which he gives the following account: B He was defired by fome friends to come and preach at Samfell, by Harlington, in Bedfordshire, on the 12th of November 1660; but Mr Francis Wingate, a neighbouring magiftrate, hearing of it, iffued his warrant to take him up, and ordered a ftrong watch about the house where the assembly was to be held. When John came to the house, he was told what had been done by the juftice, and it was propo fed that he fhould depart quietly without preaching, but he would not confent, confidering it as meritorious to tay, and be fent to goal. He there- D fore began the meeting, and the conftable, before he had advanced far in the first prayer, came in with his warrant and took him into custody. He was fuffered, however, to make a short fpeech to his congregation, in which he exhorted them not to be discourared, but to continue their meetings in fpight of perfecution; and then he was led away. The next day he was carried before the magistrate, who told him he would 'difmifs him if he would promife not to repeat his fault, by,holding fuch affemblies as he knew the law would not allow; but John, fuppofing him. felf called to preach the Gospel, by a gift from God, would make no fuch promife, and was therefore sent to prifon. 60 Pharifees, for you, with a pretence, make long prayers to devour widows houfes Nay, faid John, if you had got no more by preaching and praying than I have done, you would not be fo rich as you are." By this time the mittimus was made out, but the justice feems to have been very unwilling that John fhould go to prifon. A gentleman of Bedford ufed many arguments to perfuade him to promife that he would no more bring together illegal affemblies, in order to his being discharged, but without fuccefs Then they contrived to leave him; and the Juftice's fervants came to him, and told him, he food too much upon a nicety, and that their mafter was willing to let him go if he would but fay he would not call the people together. Upon this Jobe made a very good distinction; he said, there were more ways than one in which a man might be faid to call the people together; as for inftance, if a man fhould get upon the market-place, and there read a book, though he do not say to the people, Sirs, come hither, and hear; yet if they come, because he E reads, he, by his very reading, may be faid to call them together; becaufe they would not have been there to hear, if he had not been there to read; and, fays John, feeing this may be termed, a calling the people together, I dare not fay I will not call them together, for by the fame argument my preaching may be faid to call the people together. F While his mittimus was writing, there came in one Dr Lindale, whom G Jobn calls an old enemy to the truth, and reproached him for meddling with that for which he could fhew no warrant, and defied him to prove it lawful for him to preach. John answered out of Peter, Aşevery man hath received the gift, even fo let him minifter the fame. Aye, faid Lindale, but to whom is H that spoken? "Why ((aid Jobx) to every man that hath received a gift of God" To which Lindale replied, The Justice, therefore, was obliged, by his office, to commit him. John fays, that God comforted him very much in prison, and after about 7 weeks, he was brought before the Juftices at the quarter feffions, and indicted, For devilishly and pernicioufly abstaining from coming to church to bear divine fervice, and for being a common upholder of feveral unlawful meetings aud conventicles, to the great disturbance and distraction of the good fubjects of the kingdom, and against the laws of the king.' When John was called upon to an fwer fwer this charge, he faid "That as to, the first part, he was a common frequenter of the church of God, and a member of those people over whom Chrift was the head.” But Juftice Keeling, who was judge of the court, perceiving his evafion, afked A him, if he came to the parish church? "No," faid John; Why not?' faid Keeling?"Becaufe, faid John, I do not find it commanded in the word of God." Why, faid Keeling, we are commanded to pray: "Yes, faid John, but not by the Common prayer-book; B for the Apostle fays, I will pray with the fpirit with underflanding;" to this Keeling well replied, That we might pray with the fpirit with underflanding, and with the Common prayer book alfo. This reply, well fuftained, would effectually have filenced John; but not being held to the queftion, he C feemed to carry it against them, by deviating into general propofitions, which they could not deny. Ꭰ He faid, "That the prayers in the Common prayer-book were made by other men, and not by the motions of the Holy Ghoft within our hearts;" to this Keeling might have replied, That, with respect to John's audience, the prayer that he uttered was a prayer made by another man, and not by the motion of the Holy Ghoft within their hearts; and that it was as reasonable to fuppofe that the prayers in the Liturgy were made by the motions of the E Holy Ghoft, within the heart of the compofer, as that the extempore prayer of Non-conformist teachers was made by the motions of the Holy Ghoft in the heart of the speaker. But Keeling, making no reply, another of the Juftices afked John, Whether he thought praying was faying a few words over before or among a number of people?' This filly queftion gave John an opportunity to triumph: "No, faid he, prayer is not faying certain words before a company of people; for men may have elegant or excellent words, and not pray at all: But when a man prays, he does, thro' a fenfe of those things which he wants, (which sense is begotten by the Spirit) pour out his heart before God, thro' Chrift, though his words be not fo many and fo excellent as others." Against this the Juftices had nothing to fay, and therefore acknowledged it to be true. Keeling, however, returned to the charge, though one opportunity of vicwas loft, and he told John, That F G it was lawful to pray by a form, becaufe Chrift taught a form to his difciples, and by the fame act also approved a form that had been taught by the Baptift to his difciples; for when he prefcribed to them what we call the Lord's-Prayer, he did it in confequence of this request, Lord, teach us to pray as John also taught his dif ciples. To this John replied, "that tho' it be an easy thing to fay, our Father with the mouth, yet there were few that in the fpirit could call God their Father, as having experience that they were begotten by the spirit of God." This Keeling acknowledged to be true, but did not detect John in eluding the queftion: He fhould have obferved, that if it be allowed that the words of any form may be fo used as to exprefs the spirit of prayer, which John allowed in the words our father; then a form, as fuch, does not neceffarily preclude prayer with the fpirit; and though it be true that the Common-prayer may, like the Lord'sPrayer, be pronounced without praying, John could not have fhewn, that, allowing it poffible to pray by the words of the Lord's Prayer, it is impoffible to pray by the words of another form. John's argument certainly proved too much, for it proved that every man fhould pray in fuch terms as were fuggefted by his own mind, and that no man could pray by appropriating the words of another; whence it would follow, that when an unpremeditated prayer was uttered in publick, none could pray but the speaker, and that therefore there could be no fuch thing as publick prayer by one voice. The Justices, however, only asked John what objections he had to the Common-Prayer, and what authority he had to preach; and he answered, "That his authority to preach was a gift; and that his objection to the Common-Prayer was, that it was not commanded in Scripture." After much altercation, John confefling his indi&ment, received the following fentence: "That he should be imprifoned for "three months; and that if he did " not then fubmit to go to church, H" and hear divine fervice, and leave "his preaching, he should be banish"ed the realm, and that if he should "afterwards be found in it he should "fuffer death." When When the three months of his imprifonment, were nearly expired, the clerk of the peace, whofe name was Cobb, was fent by the justices to admonish him to fubmit to the laws of A his country. John faid, He was ready to fubmit to the king as fupreme, and to all those that were put in authority under him. Well then, faid Cobb, the king commands you, that you fhould not have any private meetings; because it is against his law, and, therefore, B you should not have any." To this John replied, "That Paul owned the powers that were in his day to be of God, and yet he was often in prifon under them; and, faid John, there are two ways of fubmitting to the law, one is to do that which the law enjoins, if it be not contrary to what in confcience I think to be right; and the other, patiently to fuffer the punishment which it inflicts upon my refufing to do what I think in my confcience to be wrong." To this Mr Cobb had nothing to fay, and John continued in prison. Twifdon.] See here, what fhould we talk any more about fuch a fellow? Muft he do what he lifts? He is a breaker of the peace. Woman.] My Lord, he defires to live peaceably, and to follow his calling, that his family may be maintained. My Lord, I have four fmall children that cannot help themselves, of which one is blind, and have nothing to live upon but the charity of good people. Hales.] Haft thou four children ?→→→ Thou art but a young woman to have four children. Woman.] My Lord I am but mother-in-law to them, having not been married to him yet full two years. Indeed I was with child when my hufband was first apprehended; but beC ing young, and unaccustomed to fuch things, and difmayed at the news, I fell into labour, and fo continued for eight days, and then was delivered, but my child died. Ꭰ But juft at the time when he was either to have conformed, or fuffered banishment, the king was crowned, upon which occasion there was a releafement of prisoners; but John being a convict, could not avail himself of this advantage without fuing out a pardon, a thing of course, and he had E a year to do it in. Having, therefore, continued in prifon from April till August 1661, when the fummer affizes were held, he prefented a petition by his wife to judge Hales, who was on that circuit, that he might be heard. Upon this F Occasion he bears his teftimony to the great and good character of that molt amiable and upright man, who treated the poor woman with great tenderness, and inftrusted her how to proceed to the great mortification of his two affociates, Twiflon and Chefter, who appear to have been of a very different difpofition. As the following dialogue is characteristic, and contains fome circumftances of John's family, it is extracted from the book: Judge Hales, Judge Twifdon, and Bunyan's wife. Twifdon.] Will your husband leave preaching? If he will, fend for him. Woman.] My Lord, he dares not leave preac ong as he can G H Hales.] Alas! Poor woman! Twifdon.] You make poverty your cloak-( Hales,) my Lord, do not mind her, but fend her away. Hales.] I am forry, woman, that I can do thee no good; thou must do one of these three things; apply to the king, or fue out a pardon, or get a writ of error; but a writ of error will be cheapest. With this answer the went away, and it does not appear that any steps were taken for John's legal difmiffion till the winter affizes in 1662. His keeper, however, fuffered him to go at large, fo that John continued his preaching, and even went to London, which being difcovered, the jailor narrowly escaped lofing his place, and being indicted. The prifoner was then more ftrictly confined, and was alfo hindered from applying for his release at the circuit. How much longer he continued in prifon does not appear, but there are added to the account from, which these parti culars are taken, which was printed from a MS in Bunyan's own hand, fome prifon meditations, by John Bunyan, dated 1665. The Defcription of a new Pump-bucket, er Pilton, invented by M. DE PARCIEUX. (See the Plate.) A is the plan, and B B the pr of a piece of call brats, or iron,! which is fixed a hoop of lead, i |