be false. "The rules are these: 1st. that the matter of fact be such as that men's outward senses, their eyes and ears, may be judges of it. 2. That it be done publicly in the face of the world. 3. That not only public monuments be kept up in memory of it, but some outward actions to be performed. 4. That such monuments and such actions or observances be instituted, and do commence from the time that the matter of fact was done.”

These rules concur in establishing the several facts of sacred history; and there is no fiction, either of heathen mythology or mahometan imposture, which they can be applied to verify. The authority of these rules has been admitted by men who were very capable of judging of their power, and who were not disposed to attribute to them any force which they did not possess, and no history has been alleged which can bring the argument in question. The Apotheosis of Romulus, as related by Livy, has been sometimes objected in private conversation, but the alleged exception has only confirmed the rule. The following is the account of the transaction. Lib. I. c. xvi.

"His immortalibus editis operibus, quum ad exercitum recensendum, concionem in campo ad Capra paludem haberet, subito coorta tempestas cum magno fragore tonitribusque tum denso regem operuit nimbo, ut conspectum ejus concioni abstulerit, nec deinde in terris Romulus fuit. Romana pubes, sedato tandem pavore, postquam ex tam turbido die serena et tranquilla lux rediit, ubi vacuam sedem regiam vidit, etsi satis credebat Patribus, qui proximi steterant sublimen raptum procella, tamen velut orbitatis metu icta, mæstum aliquandiu silentium obtinuit. Deinde a paucis initio facto, Deum Deo natum, regem parentemque urbis Romanæ salvere universi Romulum jubent.-Fuisse credo tum quoque aliquos, qui discerptum regem Patrum manibus taciti arguerent; manavit enim hæc quoque, sed

perobscura fama. Illam alteram admiratio viri, et pavor præsens nobilitavit. Consilio etiam unius hominis addita rei dicitur fides. Namque Proculus Julius sollicita civitate desiderio regis, et infensa Patribus, gravis ut traditur quamvis magnæ rei auctor, in concionem prodit. "Romulus, inquit, Quirites, parens urbis hujus, primâ hodiernâ luce, cœlo repente delapsus, se mihi obvium dedit; quum perfusus horrore venerabundusque adstitissem, petens precibus, ut contra intueri fas esset; abi, nuncia, inquit, Romanis, cœlestes ita velle, ut mea Roma caput orbis terrarum sit, hæc inquit locutus sublimis abiit." Mirum, quantum illi viro nuncianti hæc fidei fuerit, quamque desiderium Romuli, apud plebem exercitumque factâ fide immortalitatis lenitum sit."

Our argument does not require us to notice the report, that Romulus was assassinated, which is mentioned by Livy, and admitted by other historians. It is obvious that the first of Leslie's rules does not apply; for the senses of the multitude were not judges of the fact: the storm had removed Romulus from their sight. Nor does the second rule apply: whatever became of Romulus, nothing was done publicly in the face of the world. The fathers only who were near him, and who were suspected of despatching him, reported, that he was taken from them into heaven. The same remark applies to the device of Proculus; the circumstances to which he refers were not done openly in the face of the world. The third rule may be applied, for there were certain monuments kept up, and outward actions observed; but then the fourth rule is irrelevant, or, at least, can be applied only under a limitation; for the belief of his immortality was not confirmed but by the stratagem of Proculus, in which the divine honours paid to Romulus originated.

Let the rules of Leslie be applied to the resurrection or to the ascension of our Saviour, and the absurdity of employing them to au

The fact of the resurrection was transacted in secret, not in the face of the world, because the presence of witnesses was not necessary, and might have been suspicious. But the senses of men were judges of it, for forty days, during which his disciples saw and touched his body, and conversed with him familiarly, and the fact was exhibited publicly in the face of the world, for he appeared to different persons at different places; and upon one occasion to five hundred brethren, of whom the greater part were living when the apostle appealed to their testimony.

At the time of our Lord's ascension, his disciples were present, and he was in the act of blessing them, of laying his hands upon them, and speaking to them, when he ascended. Their senses, therefore, were judges of the fact, which was also done openly, in the presence of eleven men, of sufficient understanding, who continued for a long time watching him as he went up.

In both cases of the ascension and of the resurrection, there were the sacraments of Baptism and the Supper of the Lord instituted at the time that these events took place, and universally and perpetually observed from that time to the present.

In the one case, therefore, according to the condition laid down by the author, the four rules may be applied together: in the other, two only can, by any possibility be applied; and the irrelevancy of the other two principal rules, connected with the different relations of different historians, and the admission of early reports of a contradictory kind, render the narrative unworthy of belief, and leave the standard of Leslie unaffected by the comparison, to bear the whole force of its testimony to the miraculous occurrences of Sacred Writ.

The Westminster Candidate. IT is not the intention of the Remembrancer to interfere in poli

the profession of our Christian faith, or the practice of our Christian duty, as men, and as subjects of a lawful government. An occasion of this nature presents itself at the very commencement of our labours, which it would be improper not to notice, because it is of the highest importance that the principles of popular men should be publicly known, that all may have an opportunity of judging of their conduct and designs, and of determining how far their election to power will be conducive or injurious to the public welfare. The recent nomination of Mr. Hobhouse, as a proper person to represent the city of Westminster in parliament, is an event which excited no surprize; for verily the gentlemen who assemble in Palace Yard, and from the neighbourhood of Tothill-Fields, are at liberty to send whom they will to do their work in the Chapel of St. Stephen; and so far as they are concerned, Mr. Hobhouse may be very capable of representing their sentiments. But in the event of his becoming a member of the House of Commons, the nation at large has an interest in him, and in his qualifications to discharge the complicated functions of a British legislator. His qualifications for this office may be ascertained from his own recorded state. ments, in his Travels in Albania. Our extracts are from the first edition.

The first extract which we present is recommended to the serious attention of the husbands and fathers of Westminster, of whom we are persuaded that there are not many who entertain or approve such notions of English women as those which Mr. Hobhouse has expressed.

"Sir Paul Rycaut was entirely mistaken when he attributed the depravity of the Turkish women to their disbelief in a future state. He was also going too far in describing them as destitute of all principles of virtue. Examples of sensuality are, no doubt, to be found amongst them; and many travellers, who,

whether originally from climate or otherwise, notwithstanding great apparent steadiness in their own faith, are perfectly tolerant in their practice and I cannot help supposing that they entertain very charitable notions on this head; for I recollect a person of authority, to whom one of us had introduced our Albanian attendant, Dervish, with the recommendation that he was a Mussulman, observe, that he did not inquire into a man's faith but his character, and that he presumed heaven would be wide enough for persons of all religions *.

National System at Athens, above a Century ago.-Extracted from a Voyage to Athens, &c. undertaken by Monsieur Guillatiere, and translated into English, 1676. OUR Janizary went out with us in the afternoon. We left the Bazaar on the left hand, and crossed the Ceramick street without any remarks; and being got as far as the Temple of Theseus, which is in the way to the Academy, and one of the last houses in the town, our Janizary proposed to us to go and see a Greek of his acquaintance who was a Didascalos, or schoolmaster. We desired no better, and were upon thorns till we were with him, but alas, how were we disappointed, (who expected nothing but the sublime notions of Plato, Zeno, and Aristotle,) when

"The Koran has these words: Verily,

those who believe, both Jews, and Nazarenes, (Christians) and Zalians, (Gentiles in Arabia, or Ishmaelites,) whosoever of these believe in the last day, and do good works, have their reward with their Lord, and no fear shall come upon them, neither shall

they be affected with sorrow. Bellarmine, Thomas a Jesu, and others, cry scandal against this toleration, the last dotage of Mahomet; and Reland has, I fear, with some success, defended the prophet against the heinous charge." P. 918.

Men of Westminster! These are the principles of the popular candidate, who now solicits your suffrages: It remains for you to determine, whether a man who holds these sentiments shall sit in the British Parliament

and legislate for a country, in which Chris tianity is part of the common law of the land.

Was

If

the Janizary told us he was a mechanic; how were we surprised to consider that a man of this quality should succeed in the place of such excellent persons. We found about thirty young lads sitting upon beaches, and their master at the head of them teaching them to read; he rose up when we came in, and received us very civilly, in which, to give them their due, that nation is not sparing. The Janizary desired him to go on with his boys, and give us the liberty of seeing his method, which pretty, and much beyond our expectation. The master causing the whole classes to read at a time without confusion, every scholar being obliged to attention, and to mind what his next neighbour reads: They had each of them the same author in their hand, and for example, if he had thirty scholars, he chose out some continued discourse, and gave them but thirty words to read: the first boy reading the first word, the second boy the second word, the third boy the third, and so on. they read roundly and right, he gave them thirty words more. But, if any of the boys were out, or imperfect, he was corrected by the next, who was always very exact in observing him, and he his neighbour, till the whole number of words were read: So that the thirty scholars lying all of them at catch, and ready to take advantage of any defect in their neighbour, stimulated by an ambition of being thought the best scholar, every one's lesson was the lesson of all; and happy was he that could say it the best. To obviate any of the scholars eluding that order by preparing himself for any single word; their places were changed, and he who at one reading was in the first place, was removed a good distance in the next. Thus one lesson was enough for a whole form how numerous soever, and which was very convenient for the master, the boys were not constrained to come to him one after another for every one was a master to his neighbour.