A | The first part is an act of praise, or an amplified doxology. The second, a confession of the leading articles of the Christian faith. The third contains intercessions for the whole church, and supplications for ourselves. Lord!" Ambrose proceeded, "All the earth doth worship thee, the Father everlasting!" Austin rejoined, "To Thee all angels cry aloud," &c., &c. And in this manner, whilst they remained standing in the waters of baptism, Ambrose and Austin composed, and alternately sung, the whole hymn, as the Spirit I. The nine introductory versicles (which we have gave them utterance. This account is certainly to be said were anciently ten) consist entirely of praise. classed among narratives of rather an incredible cha- 1. We first express our gratitude to God, and acracter; it is, however, gravely repeated by Durandus knowledge his supreme authority over all creatures. (one of the latest of the more celebrated scholastic The commencement is as majestic as it is simple: divines), and was for many ages implicitly received. "We praise thee," &c. (Ps. cxxxv. 1, 2, 5). 2. To The notice of it in this place is intended merely to heighten our devotion, we turn our eyes toward the show that the ancient and present division of the sen- rational part of his creation upon earth, who, in getences of the "Te Deum" do not exactly correspond, neral, we presume, as well as ourselves, daily perform and to point out where the difference lies. The style this solemn duty. "Not we alone, but all the earth of this hymn, as well as its measure, is such as to give doth worship thee, the Father everlasting;" every strong evidence that Ambrose was not its author. corner of it having retained some apprehensions of a His sentences were regular, and his measure uniform; supreme Ruler, on which is founded that of St. Paul but the "Te Deum" is not composed in verse, neither to the Athenians, "Whom, therefore, ye ignorantly is the original prose remarkable for its melody, how- worship, him declare I unto you" (Acts xvii. 23; ever well adapted for chanting; and, while the style Gen. xxi. 33). 3. We then direct our attention to of the hymus attributed to Ambrose is neat, and the inhabitants of heaven, one principal part of whose adorned with some degree of fancy, the language of employment, and one chief source of whose happiness, the "Te Deum" is simple and majestic. In it we re- we are taught to believe, is to glorify God's name. cognise the sublimest passages of the prophet Isaiah, Though the heavens are not rational creatures, nor the grandest truths of the gospel history, and the most have any proper voice, yet they are figuratively said pathetic supplications that are to be found in the book to " cry to God," and utter his praises, because, by of Psalms. In two ancient manuscripts, an old col- the contemplation of their wonderful beauty, the lection of hymns, and an old psalter, archbishop glory of their Creator is seen. In this sense the Usher found "Te Deum" ascribed to Nicetus or psalmist says, "The heavens declare the glory of God" (Nicetius, above-named), bishop of Treves; who, (Ps. xix. 1). It is not possible to imagine any consias Stillingfleet, Cave, and the learned in general deration more calculated to fill us with deep reverence think, composed this hymn for the use of the Gallican than this, that angels and all the "principalities and church. He flourished about A.D. 540, nearly a hun- powers in heavenly places" are engaged in worshipdred years after the death of Ambrose. This Nicetius ping God. Solomon felt this awe, when, in his dediwas made bishop of Treves in 527, and died in 568, cation prayer on the completion of the temple, he having been present at four Gallican councils. said (1 Kings viii. 27), "But will God indeed dwell strong presumptive evidence that the "Te Deum" on the earth; behold, the heaven, and heaven of was not extant in the time of Ambrose is furnished by heavens cannot contain thee!" When we have offered the fact, that, after the time of Nicetius, this hymn is to God the purest worship of which our nature, even often mentioned, and its use repeatedly prescribed, our regenerate nature, is capable, we must acknowwhile before that period (it is confidently affirmed ledge the infinite distance and disproportion between that) the "Te Deum" was not noticed by any writer us and him, between our services and his perfections of credit." It was the complaint of Dr. Bennet," (Rev. v. 11-13; Rev. vii. 11, 12; Nehemiah ix, 6, says Mr. Shepherd, in his "Elucidation of the Com- 7). 4, 5. This hymn not only opens to us a view of mon Prayer," "and it is still to be lamented, that in heaven, but with the evangelical prophet and beloved the use of this hymn many are exceedingly careless. disciple, it carries us thither, to behold the various Some repeat it with so little attention and zeal, that orders of angels, who incessantly pay to God in heaven they seem neither to regard what they say, nor to unspeakably worthier honours than those of poor consider to whom the hymn is addressed. The lan-mortals. The prophet Isaiah (vi. 1—3) gives a lofty deguage (he observes) is wonderfully sublime and affec- scription of a vision which he saw: "I saw the Lord sittionate, and we cannot utter anything more pious and ting upon the throne, high and lifted up, and his train heavenly. Let our souls be warmed with correspon- filled the temple. Above it stood the seraphim: and dent affections. Let us mentally speak the versicles one cried unto another, and said Holy, holy, holy, is which we do not pronounce with our lips, and make the Lord God of hosts; the whole earth is full of his the whole hymn one continued act of ardent and in- | glory." Where it must be observed, that for "God tense devotion. And let me entreat my brethren of of hosts" in the prophet, we have in the hymn " God the clergy not to begin this hymn too hastily. After of sabaoth." Sabaoth is the plural number of a Hethey have said Here endeth the first lesson,' let them brew word, and signifies armies, or hosts, as it is commake a small pause, till the people have time to rise monly rendered in the translation of the bible. It is from their seats, and compose themselves for the re- to be feared that the greater number of persons in citation of this solemn hymn; that they may not be our congregations affix either no idea to this word, or hurried and disordered, but may leisurely attend the an erroneous one, supposing it to have some connexion minister's beginning it, and be ready themselves to with the word Sabbath; and thus they make it to begin it with him. After each of the lessons, both in mean that God is the Lord of the Sabbath day" (Mark morning and evening service, the same method should ii. 28). True; he is; but it is not said so here. The be observed, before the beginning of any other hymn words are entirely different in the original, though or psalm." The "Te Deum" is a solemn form of somewhat alike in our manner of writing them. praise addressed to the one only God, as he is made "Cherubim and Seraphim" are likewise Hebrew pluknown to us in scripture, the Father, Son, and Holy rals, "im" (pronounced eim) being a Hebrew plural Ghost. Of its various excellencies, its methodical termination; so that the words mean the cherubs composition is not the least considerable. It is di- and the seraphs." The cherubim are emblems of unvided into three parts, each, in its original form, con- wearied diligence; the seraphim, of ardent love in the sisting of ten versicles; though, in its present state, service of God. The reading of the sixth chapter of it is observable that the first part consists only of Isaiah throughout, will throw light upon these two nine; for the versicles which were formerly the first versicles. It need only be added that the threefold and second, have since been united into one. repetition of "holy" may direct our thoughts to each 66 CHURCH OF ENGLAND MAGAZINE. person of the Godhead; and, indeed, St. John's reference, in his gospel (xii. 41), to Isaiah's vision confirms this, for John says there that Isaiah then saw the glory of Christ. In the remaining versicles (6-9) of this first portion of the hymn, we are invited to join with the angelic host, with the prophets, apostles, and martyrs, in praises to God now, as we trust we "Heashall be united with them in glory hereafter. ven and earth are full of the majesty of God's glory;" majestic glory," or this is a Hebrew form to mean "glorious majesty," that ancient language having very few adjectives, and usually expressing what we do in that part of speech by several substantives. The apostle Paul has uttered the sentiment of this versicle (Romans i. 20). "The glorious company of the apostles," those disciples who were appointed and sent by Christ himself to preach the gospel; the "goodly fellowship" or society "of the prophets," those holy men who were directed to foretel things to come, and to proclaim his will (for prophet means proclaimer, or preacher, as well as predictor), and the "noble army of martyrs," the great multitude of those who, from the earliest days of the church down to the present time, have been put to death for declaring the truth of God, and have witnessed ("martyr" is a Greek work meaning "witness") it with their blood-this "noble" for their divine host, deservedly called heroism, do with apostles and prophets "praise God." The second division of the versicles of the "Te Deum," from the tenth to the nineteenth inclusive, contains a confession of faith, each article of which furnishes an additional motive to praise God. The angels and glorified spirits see God face to face. As we behold his glory only by the eye of faith, we cannot better set forth his praise than by giving our assent to his revelation, and by professing our faith in hin whom the host of heaven worship and adore. 10-13. The form of words to be used at the baptizing of all Christians is prescribed by our blessed Saviour himself, in the name of the Father, and of the Son, and of the Holy Ghost (Matt. xxviii. 19). This form is used throughout God's holy church, and consequently the three persons in the ever-blessed and Such as deny adorable Trinity are acknowledged. either of them oppose our blessed Saviour's own doctrine, and thereby set themselves against Christ. And as it is said (1 John ii. 22) that he is antichrist that denieth the Father and the Son," so it follows from the text above-mentioned, that whosoever denieth the It is to be observed Holy Ghost is antichrist also. that there is no full stop after the words "acknowledge thee," though it is sometimes read as if there The sense is, "The holy church throughout all the world doth acknowledge thee, the Father whose majesty is infinite: the same holy church doth acknowledge thy Son and the Holy Ghost." Two points are observable here: first, the large and comFor when the prehensive spirit of this sentiment. 'church throughout all the world' is spoken of, it is a distinct avowal on the part of the English church, who has adopted this hymn into her ritual, that all those, wherever they are found, who "call upon the name of the Lord Jesus Christ both theirs and ours," are members of the church. The English church does not, indeed, go out of her way to embrace those whose circumstances of exterior discipline differ from her own; but, equally careful is she not to go out of her way to exclude them. This catholic, large, and in the just sense of that often misapplied term, liberal spirit is the glory of our English church. She announces her discipline; she boldly asserts that "It is evident unto all men diligently reading the holy scripture and ancient authors, that from the apostles' time there have been those "orders of ministers in Christ's church, of which her own ministry is com were. • See Preface to the "Form and Manner of Ordering Bishops, Priests, and Deacons," 66 posed:" but here she stops. She rejoices to know 15. a sentence that recognises the perfect equality of Christ with the Father, and his exaltation in the heavenly courts: when we utter the words, let our thoughts ascend upwards to that place where he dwells, and let our souls be prostrate before him. We declare that Christ is the "everlasting Son of the Father," not created as angels, nor adopted as men, but by eternal generation begotten of the Father, with whom he is co-eternal and co-equal. The doctrine here asserted is directly proved from what our Lord says (John xvii. 5), “And now, O Father, glorify thou me with thine own self, with the glory which I had Here, again, we with thee before the world was." must regard the church as recording her testimony to Christ, the fact, that Christ existed from eternity. | faithful followers, and dispenses its blessings to all that believe in him. "All power in heaven and earth is given" to Christ by the Father on our behalf (Mat. xxviii. 18). 19. From that height of glory where he is now sitting ("sitting" being descriptive of his royal dignity in the place where he is, even as our sovereigns sit on the throne, and our judges on the bench), we believe, that he, the man Jesus Christ, shall come to be our judge (Acts xvii. 31); for he is "that man whom God hath ordained to judge the world in all men in that he raised him from the dead." The third division of the versicles contains intercessions for the whole church, and supplications for ourselves. Having (14, 19) celebrated the glory of Christ's kingdom, the eternity of his divine nature, the wonderful condescension of his taking on him our nature, the merit of his death, his triumphal entrance into the highest heavens, and the certainty of his return to judgment, we now address Christ in prayer,* beseeching him (20), to "help" all the people of God with his grace, to succour and defend them with his heavenly grace, since he has "redeemed them with his precious blood" (1 Peter, i, 18); and we pray (21), that finally we may be "numbered with his saints in glory everlasting," admitted among those departed blessed ones, who having been "called to be saints" here, have "through grace, obeyed the calling (xvii. articles of religion), have walked religiously in good works, and at length, by God's mercy, have attained to everlasting felicity." We must be saints here, if we would be of their number hereafter (Hab. xii, 23— Rev. xvi, 27). 22. The "heritage" of Christ are all who believe and obey him, and they are so called because they are given to Christ of the Father (psalın as God (says Burkitt) had an essential glory with God the Father before the world was. He had this glory not in the purpose and decree of God only, for he doth not say "Glorify me with the glory which thou didst purpose and prepare for me before the world was;" but, "which I had and enjoyed with thee before the world was;" by which words our Lord plainly asserts his own existence and being from eternity, and prays for a reexaltation to that glory which he enjoyed with his Father before his incarnation." 16. The hymn proceeds to celebrate his mercies, and with joy and thank-righteousness, whereof God hath given assurance unto fulness declares that when he undertook to deliver us from death eternal, and to accomplish our redemption, he disdained not to be conceived in the womb of the Virgin Mary, to partake of the same nature, and to become subject to the same infirmities with ourselves. The expression "abhor" is purely classical. It is not used here in the sense of" violently hating," but it is the English form of the Latin term "abhorrebas," from "abhorreo," to shrink from, to be averse from. The meaning is, 'Thou didst not disdain to enter into this our world by that method which is the appointed way for all the sons and daughters of mankind; thou didst condescend, in all particulars, to the conditions of humanity.' Here is no exaltation of the virgin Mary; she is wholly lost sight of, that her Son may be magnified; nay, this language is rather a depreciation of her, since it speaks of Christ's condescending and stooping, when he consented to be brought into the world through her instrumentality (Gal. iv. 4 Phil. ii. 6, 8). O astonishing self-abasement of the Son of God! O inexpressible humiliation! "Let this mind be in us which was also in Christ Jesus." 17. Being thus God and man, he submitted to the cruel death of the cross, and, by dying for us, overcame death, and disarmed it of the sharpness of its sting. The "sharp-ii. 8-John xvii. 24). We pray him, the Shepherd of ness of death" is caused by sin, for "the sting of death Souls, to "govern," or guide, us his heritage, when we is sin" (1 Cor. xv. 56); and the sharpness of Christ's err and stray; and to "lift us up" when we stumble, death consisted in the sufferings he endured for our and are liable to fall (psalm xxviii. 9, 10). The exsins. His bodily sufferings upon the cross were great, pression "magnify," in versicle 23, does not intimate but the acuteness of what he endured was not chiefly that we add anything to God's glory, but that we so in these bodily pangs, for he went through an 66 agony,' praise him that others may think greatly of him a bitter conflict in the garden of Gethsemane, before (Dan. vi. 26). Let us see to it that we make good the hand of man had touched him (Luke xxii. 44); that profession, and "show forth his praise not only and his greatest suffering on the cross was when he with our lips, but in our lives;" worshipping his name, felt as if he was forsaken by his Father (Mat. xxvii. (25), unceasingly, "in the beauty of holiness." (26), 46). When Christ had thus "overcome the sharpness Vouchsafe," is an old word, meaning condescend to of death" for us, by suffering it in our stead: when he grant-be graciously pleased to grant, that we may be he had extracted the sting of death by delivering us kept by thy mighty power this day from all sin. The from its dreadful punishment, he "opened the king-remaining versicles are earnest supplications for dom of heaven to all believers." But was not that mercy. 27, 28, 29. "Lighten" means (not enlighten kingdom open till then?-had not good men any us, but) light down upon, descend upon us, so as to be knowledge of the way of entrance thereinto before our with us; 66 'as our trust is in thee" (collect for SexaLord's appearing ?—had not Job, who said, "I know gessima Sunday). We renounce here all dependence that my Redeemer liveth?" (Job, xix. 25)—had not upon an arm of flesh, and declare that our only hope Abraham, who "rejoiced to see Christ's day, saw it, is in him who is "mighty to save." Let me not be and was glad?" (John, viii. 56)-had not the prophets? "confounded;" let me not eventually be ashamed, (1 Peter, i, 10). It was only through his merits that disappointed, of my hope of salvation (1 Peter, ii. 6). those who lived before his appearance entered heaven All these latter petitions have been addressed to Christ. (Rev. xiii. 8); yet, by his appearance, he made that Prayer to Christ is a distinguishing mark of being a way clearer (2 Tim. i, 10). He "abolished death, and Christian (1 Cor. i. 2-Acts vii. 5, 9). brought life and immortality to light by the gospel," those points being but darkly understood before. Christ cast full light upon them, lighted up the way to them; whereas before, those who had walked in the hope of glory, had moved towards it by a comparatively faint glimmer. The light which men had before our Saviour's coming, was inexpressibly increased by it; so the kingdom of heaven was set open vastly wider, in consequence of his sufferings, to receive believers, not from one people only, but from the whole globe. Thus has a new and living way been consecrated by the blood of Jesus Christ (Heb. x. 19, 20). 18. As the reward of his obedience, our blessed Redeemer sits on the right hand of God, having already, in that glorified human nature with which he ascended, taken possession of the kingdom of glory, in the name of all his 66 The Cabinet. HYPOCRISY.-There is not a city, there is not a village, not a house, on which the eye of God is not fixed. He notices the actions, words, and thoughts, of See "Sunday Exercises on the Morning and Evening Services of the Church," by the Rev. B. E. Nicholls-a simple but excellent little book, published by the Christian Knowledge Sobiety. Every churchman, high and low, may and ought to have it. + From "Parochial Lectures on the Book of Jonah, delivered in the parish church of Cheshunt, as a course of Lent Lectures, by Matthew Morris Preston, M.A., Vicar of Cheshunt, late Fellow of Trinity Coll., Cambridge." London, Crofts, 1840; pp. 148. Written in Mr. Preston's usual spirited style, and spiritual tone. There is much in these Lectures to lead the reader to solemn self-examination. every member of every family, in this and in every place. He observes every family in which no prayer is offered, and marks that, as a house on which his blessing cannot rest. If they acknowledge not God, neither can God acknowledge them as his: for" them that honour me," saith God," I will honour; and they that despise me shall be lightly esteemed." He sees the knavery and dishonesty which are practised in some houses, and which the inhabitants of the houses think to shut in with the walls which enclose them. He sees those who profane his sabbaths by buying and selling, and other occupations of a worldly nature; by unnecessary journeys and visits; by paying labourers and settling accounts, and arranging the business of the week; by curtailing the day themselves; or by compelling or tempting their servants and dependants to neglect the duties of the day for the sake of supplying their tables with luxuries, which might well be spared, or provided on other days. He notices the vain and unprofitable conversation of many who forget that for 'every idle word that men shall speak, they shall give account thereof in the day of judgment ;" and the wicked thoughts and desires which are indulged in privacy, by some who would blush to think that their imaginations were exposed to any human eye. He knows all the hypocrisy which sometimes lurks under fair words and specious performances. He knows and observes all and forgets nothing. He records all in his book of remembrance. Let the consideration that all things are naked and opened unto the eyes of him with whom we have to do, have its proper influence upon us. SPIRITUAL THINGS SPIRITUALLY DISCERNED. -A faithful man-a believer-hath three eyes; the first of sense, common to him with brute creatures; the second of reason, common to all men; the third, of faith, proper to his profession; whereof each looketh beyond the other, and none of them meddleth with others' objects. For neither doth the eye of sense look to intelligible things and matters of discourse; nor the eye of reason to those things which are supernatural and spiritual; neither doth faith look down to things that may be sensibly seen. If thou talk to a brute beast of the depths of philosophy ever so plainly, he understands not, because they are beyond the view of his eye, which is only of sense: if thou talk to a mere carnal man of divine things, he perceiveth not the things of God, neither indeed can do so, because they are spiritually discerned. And, therefore, no wonder if those things seem unlikely, incredible, impossible to him, which the believing Christian doth as plainly see, as his eye doth any sensible thing. What a thick mist, yea, what a palpable and more than Egyptian darkness, doth the natural man live in! What a world is there that he doth not see at all; and how little doth he see in this, which is his proper element! There is no bodily thing, but the brute creatures see it as well as he; and some of them better. As for his eye of reason, how dim is it in those things which are best fitted to it! What one But thing is there in nature which he doth perfectly know? What herb, or flower, or worm that he treads upon, is there whose real nature he knoweth? No, not so much as what is in his own bosom; what it is, where it is, or whence it is, that gives being to himself. for those things that concern the best world, he doth not so much as confusedly see them, neither knoweth whether they be. He sees no whit into the great and awful majesty of God. He discerns him not in his creatures, filling the world with his infinite and glorious presence. He sees not his wise providence, overruling all things, disposing all casual events, ordering all sinful actions of men to his own glory. He comprehends nothing of the beauty, majesty, power, and mercy of the Saviour of the world, sitting in his human nature at his Father's right hand. He sees not the unspeakable happiness of the glorified souls of the saints. He sees not the whole heavenly commonwealth of angels (ascending and descending to the behoof of God's children) waiting upon him at all times invisibly; and the multitude of evil spirits passing and standing by him, to tempt him unto evil: but, like unto the foolish bird, when he hath hid his head so that he sees nobody, he thinks himself altogether unseen; and then counts himself alone, when his eye can meet with no companion. It is not without cause that we call a mere fool a natural; for, however worldlings have still thought Christians fools, we know them the fools of the world. The deepest philosopher that ever was, is but an ignorant man to the simplest Christian. For the weakest Christian may by plain information see somewhat into the greatest mysteries of nature, because he hath the eye of reason common with the best: but the greatest philosopher, by all the demonstration in the world, can conceive nothing of the mystèries of godliness, so long as he wants the eye of faith. Though my insight into matters of the world be so shallow, that my simplicity moveth my pity, or maketh sport unto others; it shall be contentment and happiness, that I see further into better matters. That which I see not is worthless, and deserveth little better than contempt: that which I see, is unspeakable, inestimable, for comfort, for glory.-Bishop Hall. Poetry. THE COURSE OF THE RIGHTEOUS. He lives as one in a foreign land How does the righteous die? He dies as one who has left behind For his soul is changed as the moth's fair form In the grateful hearts his grave is laid THE HOUSE OF PRAYER. (For the Church of England Magazine.) F. H. "My house shall be called the house of prayer."-Matt. xxi. 15. His power to save, his power to bless : Each anxious hope, each anxious fear; The morrow's dawn, or future year. We quit the world's unceasing round, And join the throng to praise and pray. Descends, and enters every heart, With whisperings of holy things, And joy-the world cannot impart. But ah! the foe is at the door, Trying with art to mar our joy: The Romish priest essays once more To shake our faith, our peace destroy : With superstition's brooding wing, To cover Britain's happy land, Again the rack, the torture bring, And persecution's fiery brand! O, then, more closely let us cling To England's church, our "house of pray'r;" Miscellaneous. C. WOOLLEY. SLAVERY IN CUBA.-While in quest of the mouth behold was by accident. On arriving at the place, we discovered a venerable magician, surrounded by a half-dozen of his tribe, entirely in nudity. It was eagerly demanded, if we had partaken of food (as fasting is a necessary accompaniment) and, much to their gratification, our reply was given in the negative. They insisted on our returning to the village, as the rites they were about to perform would not admit of any person present but those of the priesthood. We expressed willingness to do so, but bade them remember, we could not curb the irritability of our appetite, which was not to be trifled with, when the temptation of eatables was placed in its way. This induced a permission for our stay, as it was sagely argued, that a European could not disconcert the ceremony by his presence. On the ground, they had fixed about twenty small sticks in two opposite rows, representing their people, and those of the enemy; each stick stood for a tribe, on the top of each a small pebble was placed, and the event of the war was to be determined by whichever pebble fell first to the ground. At another time, while on our travels in the interior, a similar mummery was attempted to be palmed upon us, which, had we not interfered, would probably have retarded our proceedings early, which was at the period of the utmost importance. A similar exhibition of sticks and stones took place; our representation having a wisp of bulrush (raupo), attached as a distinction without a difference. The pebbles placed on the top of each, were to have remained an hour; and, if none of them fell to the ground, our journey was to be propitious, but, whichever stone fell, death in some out of the question, as such a method with the natives would only be encouraging obstinacy, we cautioned them on the results, that no European would visit their district, if thus subjected to the most silly of annoyances; but, if they would reject such follies, we of tobacco each. This offer was of too tempting a would present them (for their pains), with a modicum nature to resist; this narcotic being the ne plus ultra of vegetable gratifications, in the shape of smoking; and the sticks uplifted and thrown into the adjacent accordingly, the stones were carefully taken down, bush. Soon after, our companions rushed to the spot, with anxiety and eager expectation depicted in their faces, cach desirous to know the effects that the infully persuaded that the result predicted would cer cantation would produce. These simple souls were tainly ensue. With the warmth that distinguishes put the ariolists beside themselves), demanded to this hasty people, each (with a volubility that wholly of one of those extraordinary caves produced by the shape or other, was to be the lot of the hapless person action of the water on the schistose formation, wash-represented. Perceiving that arguing the point was ing it away from beneath the superincumbent mass of calcareous rock, we overtook, on the bridle-path, a long file of negroes, each labouring under a heavy load and at the same instant there came up one of those brutal drivers, armed with his instrument of torture, who, without notice or apparent provocation, applied himself most vigorously to the work of flagellation, not sparing a single individual of the gang. With this proceeding we did not interfere, because in a foreign country we felt ourselves reluctantly compelled to pay some respect to any emblem of authority, although it should appear in the questionable shape of a cart-whip. Soon after the driver had performed his round of duty, and had allowed the gang to proceed on their journey, we were met by two persons in the guise of gentlemen, whose behaviour attracted our attention. No sooner had they caught sight of the file of negroes, than, rushing on with the most furious exclammations, they began to beat and pummel the poor fellows with all their might. Seeing nothing in the appearance of these persons to entitle them to consideration, we began to expostulate with them on their conduct, when it turned out that they had no sort of interest in the gang, or the work they were employed in, but defended the outrage, by declaring that the master was their friend, and that the people richly deserved what they had got as the whole of them had just been detected in the fact of lying down by the road-side and falling fast asleep, instead of proceeding with their loads to the end of their journey. Under any other circumstances it would have been laughable, to observe the vehemence with which, so hateful to the cars of a slave-master, they repeated the word dormiendo!-From Travels in the West Cuba; with Notices of Porto Rico and the Slave Trade. By David Turnbull, Esq. PRIESTHOOD OF NEW ZEALAND.* The native necromancers generally perform their unhallowed rites in the vicinity of the cemetery. We often witnessed those farces. One of the first we chanced to Manners and Customs of the New Zealanders; with Notes corroborative of their habits, usages, &c. By J. S. Polack, Esq. principal of the augurs, with a gravity worthy of a know what their ultimate fate would be. At last the London: Published by JAMES BURNS, 17 Portman Street, Portman Square; W. EDWARDS, 12 Ave-Maria Lane, St. Paul's; and to be procured, by order, of all Booksellers in Town and Country. PRINTED BY JOSEPH ROGERSON, 24 NORFOLK STREET, STRAND, LONDON. |
