THREE:At sea, Sir Edward Hawke attacked the French fleet under Admiral Conflans at the mouth of the Vilaine in Quibron Bay. The situation, amid rocks and shoals, and with a sea running high, so late in the year as the 20th of November, was most perilous, but Hawke scorned all danger, attacked the French fleet close under their own shores, took two men-of-war, sank four more, including the admiral's ship, the Soleil Royal, and caused the rest, more or less damaged, to take refuge up the river. Two of our own vessels were stranded in the night, but their crews and stores were saved. For this brilliant action, which crippled the French navy for the remainder of the war, Hawke was thanked by Parliament, received from the king a pension of one thousand five hundred pounds a-year for his own and his son's life, and, in the next reign, was raised to the peerage. Thurot, meanwhile, had escaped out of Dunkirk, but with only five ships, which kept out of the way by seeking shelter in the ports of Sweden and Norway.The monotheism of the Jehovist religion would seem to have marked it out as the natural faith of a universal empire. Yet, strange to say, it was not by this element of Judaism that proselytes were most attracted. Our authorities are unanimous in speaking of the sabbath-observance as the most distinguishing trait of the Jews themselves, and the point in which they were most scrupulously imitated by their adherents; while the duty of contributing to the maintenance of the temple apparently stood next in popular estimation. But if this be true, it follows that the liberation of the spiritualistic element in Judaism from its ceremonial husk was a less essential condition to the success of Christianity than some have supposed. What the world objected to in Judaism was not its concrete, historical, practical side, but its exclusiveness, and the hatred for other nations which it was supposed to breed. What the new converts wished was to take the place of the Jews, to supersede them in the divine favour, not to improve on their law. It was useless to tell them that they were under no obligation to observe the sabbath, when the institu219tion of a day of rest was precisely what most fascinated them in the history of Gods relations with his chosen people. And it was equally useless to tell them that the hour had come when the Father should not be worshipped any more at Jerusalem but everywhere in spirit and in truth, when Jerusalem had become irrevocably associated in their minds with the establishment of a divine kingdom on this earth. Thus, while the religion of the Middle Ages reached its intensest expression in armed pilgrimages to Palestine, the religion of modern Puritanism has embodied itself by preference in the observance of what it still delights to call the sabbath.