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am transported to Scotland for it. Now, Lady Maria, go on with the tree.”

“ Willy,” said the duke to his son, “when you have put away your small-clothes, go and ask Mr. Martingale if he will be kind enough to let the horses be put to our carriage, since the duchess and I wish to go to mass.”

“ You need not send to Martingale,” said Dowbiggin : “he is gone to the Society of Arts to hear a lecture on astronomy.”

" Then, Willy, go and endeavor to harness the horses yourself," said the duke to his son, who instantly obeyed.

“ You had better mind about those horses, sir," said Dowbiggin, still watching the progress of his tree: “the two German philosophers and Father O'Flynn have been with them to-day, and there appears little doubt that the great system will spread, and that even these animals, which we have been taught to despise, will express their sentiments before long.”

“ The sentiments of a coach-horse!” sighed the duchess.

“ Thanks, Lady Maria,” said Dowbiggin: “now I'll go to work merrily; and duke, whenever you can fudge up an answer to my question about the Altaic chain, send one of the girls, and I'll take away the things."

Dowbiggin disappeared ; and the duke, who was anxious to get the parlor cleared (for the house, except two rooms, was all appropriated to the assistants), resolved to inquire of his priest what the proper answer would be to Dowbiggin's question which he had tried to evade by the offensive quibble, when Lord William Cobbett Russell reappeared, as white as a sheet.

“My dear father,” cried his Lordship,"it's all over now. The philosophers have carried the thing too far: the chestnut mare swears she'll be d-d if she goes out to-day.”

“ What,” said the duke, “has their liberality gone to this ? Do horses talk? My dear William, you and I know that asses have written before this; but for horses to speak!”

“ Perhaps, Willy,” said the duchess, “it is merely yea and nay; or probably only the female horses who talk at all.”

“Yes, mother, yes," said her son,“ both of them spoke; and not only that, but Nap, the dog you were once so fond of, called after me to say that we had no right to keep him tied up in that dismal yard, and that he would appeal to Parliament if we did not let him out."

“ My dear duchess," said the duke, who was even more alarmed at the spread of intelligence than her Grace," there is but one thing for us to do: let us pack up all we can, and if we can get a few well-disposed post-horses, before they become too much enlightened, to take us towards the coast, let us be


What happened further, this historical fragment does not explain; but it is believed that the family escaped with their clothes and a few valuables, leaving their property in the possession of their assistants, who, by extending with a liberal anxiety (natural in men who have become learned and great by similar means themselves) the benefits of enlightenment, in turn gave way to the superior claims of inferior animals, and were themselves compelled eventually to relinquish happiness, power, and tranquillity in favor of monkeys, horses, jackasses, dogs, and all manner of beasts.



HOOKER, THOMAS, an Anglo-American clergyman; born at Markfield, Leicestershire, England, in 1586; died at Hartford, Conn., July 7, 1647. He graduated at Emmanuel College, Cambridge, took orders, preached in London, and in 1626 was chosen lecturer at Chelmsford. Being harassed by the ecclesiastical courts, he went in 1630 to Holland, where he preached at Delft and Rotterdam. In 1633 he came to New England with John Cotton and Samuel Stone, and was settled at what is now Cambridge. In 1636 he removed to what is now Hartford, Conn. Hooker was a voluminous author, his most important separate work being “A Survey of the Summe of Church Discipline," written in conjunction with Cotton (1648). Some two hundred of his “Sermons" were transcribed by John Higginson, and sent to London, where about half of them were published. A “Memoir of Hooker” was published in 1849.


(From "Survey of the Samme of Church Discipline.”) TRUTH is the Daughter of time, was the saying of old, and our daily experience gives in evidence and proof hereof, to every mans ordinary observation. Only as in other births, so here, the barrennesse and fruitfullnesse of severall ages, depend meerly upon Gods good pleasure; who opens and shuts the womb of truth from bearing, as he sees fit, according to the counsell of his own will.

Not that there is any change in the truth, but the alteration grows, according to mens apprehensions, to whom it is more or lesse discovered, according to Gods most just judgment, and their own deservings.

Sometimes God makes an eclipse of the truth at midday, that so he might expresse his wrath from Heaven, against the unthankfulnesse, prophanenesse, and Atheisme of a malignant world.

Hence it was he let loose those hellish delusions, immediately after the Ascention of our Saviour; That though his life and conversation gave in evidence beyond gainsaying, that he was true man: Though the miracles and wonders he wrought in his life and death, resurrection and ascention, were witnesses undeniable, that he was true God: yet there arose a wretched generation of Hereticks, in the first, second, and third hundred years, who adventured not only against the expresse verdict of the Scripture, but against sense and experience, fresh in the observation and tradition of living men, with more then Satanicall impudency to deny both the natures of our blessed Saviour.

Some denied the Diety of our Saviour, and would have him meer man. As Ebrion, Cerinthus, Montanus, &c. Others deny him to be true man, as the Gnostici, Valentiniani, Marrioniræ.

Sometimes when men entertain the truth in profession, but not in the love of it, and that indeared affection, that is due thereunto, the Lord gives men up to the Activity of errour, as the Apostle speaks, because they did not love, that the truth should be truth, they imbraced falsehood instead of truth, that so they might be deluded and damned. This made way for Antichrist, and did Midwife that man of sin into the world, and by little and little advanced him into his throne. For while men did verbally acknowledge the nature and offices of our Saviour, they did begin, though subtilly, yet really, to usurp the honor and exercise of all to themselves.

First, They began to incroach upon the Priestly Office of our Saviour, and not only to pray for the dead, but to pray to them, and to attribute too much to the martyrs and their worth; and to derogate from the merits, and that plentifull and perfect redemption wrought alone by the Lord Iesus. The Spouse of Christ thus like the unwise virgins, was taken aside with the slumber of Idolatry, till at last she fell fast asleep: as the following times give in abundant testimony.

Not long after, these sleeps were attended with suteable dreams, for not being content with the simplicity of the Gospel, and the purity of the worship appointed therein : They set forth a new and large edition of devised and instituted ceremonies, coined meerly out of the vanity of mens carnall mindes, which as so many blindes, were set up by the subtilty of Satan, meerly to delude men, and mislead them from the truth of Gods worship, under a pretence of directing them more easily in the way of grace: and under a colour of kindling, they quenched all true zeal for, and love of the truth.

Insomuch that Augustine complained, The present condition of the Churches in his time, was worse than that of the Jews. They were subject to the burthen of legall Ceremonies, laid upon them by the Lord; but we (saith the Father) are pressed with presumptions devised by men.

And thus at once they usurped upon the Propheticall and justled our Saviour also out of his Regall office, for so they are linked together by the Prophet. He is our King, he is our Lawgiver; it is in his power and pleasure to provide his own laws, and appoint the waies of his own worship.

Thus were the Offices of our Saviour secretly and cunningly undermined till at last that man of sin, seeing his time, and taking his advantage, adventured openly and impudently to challenge the chair of supremacy.

Boniface the third obtained by policy and treachery, at the hand of Phocas for himself and his successours, that the Bishop of Rome, should be the head and chief Bishop of all Christian Churches.

But the one sword was not sufficient for Hildebrand. He rested not, untill by his hellish contrivements he had got two swords, to fill both his hands withall, and a Triple-crown upon his head, and carried it with mighty violence against the imperiall Majesty : that whereas no Pope in former times might be chosen without the confirmation of the Emperour: so now no Empereur might be chosen without the confirmation of the Pope: as appears in the story of Henry the Emperour.

Thus while the Pope pretended to be the Vicar and Vicegerent of Christ, to supply his absence here on earth, by being caput ministeriale,: in issue he justled him out of the room and right of his Headship.

He makes Canons to binde conscience, and so assumes the place of the chief Prophet; Gives dispensations, sends out Indulgences, sells pardons, retains, and remits sins, improves the treasury of the Church to that end, and so challengeth the place of being chief Priest. Lastly, arrogates the plenitude and supremacy of power in causes Ecclesiastick and Civil, no lesse then two swords will satisfy, to fill both his hands, and a Triplecrown to load his head withall, and thereby arrogates to be head of the Church.

When God had revenged the contempt of the Authority of his son, by delivering up such contemners to the tyranny and slavery of Antichrist, by the space of many hundred years:

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