partial, as always to give the great blessings of wisdom and learning, and with them the greater blessing of virtue and government, to those only that are of a more high and honourable birth.

His complexion (if we may guess by him at the age of forty) was sanguine, with a mixture of choler; and yet, his motion was slow even in his youth, and so was his speech, never expressing an earnestness in either of them, but an humble gravity suitable to the aged; and it is observed (so far as inquiry is able to look back at this distance of time) that at his being a school-boy he was an early questionist: quietly inquisitive, why this was, and that was not, to be remembered? why this was granted and that denied? This being mixed with a remarkable modesty, and a sweet serene quietness of nature; and with them a quick apprehension of many perplext parts of learning imposed then upon him as a scholar, made his master and others to believe him to have an inward blessed divine light, and therefore to consider him a little wonder. For in that, children were less pregnant, less confident, and more malleable, than in this wiser, but not better, age.

This meekness, and conjuncture of knowledge with modesty in his conversation, being observed by his schoolmaster, caused him to persuade his parents (who intended him for an appren-tice) to continue him at school, till he could find out some means, by persuading his rich uncle, or some other charitable person, to ease them of a part of their care and charge; assuring them, that their son was so enriched with the blessings of nature and grace, that God seemed to single him out as a special instrument of His glory. And the good man told them also, that he would double his diligence in instructing him, and would neither expect nor receive any other reward, than the content of so hopeful and happy an employment.

This was not unwelcome news, and especially to his mother, to whom he was a dutiful and dear child; and all parties were so pleased with this proposal, that it was resolved, so it should be. And in the mean time, his parents and master laid a foundation for his future happiness, by instilling into his soul the seeds of piety, those conscientious principles of loving and fearing God; of an early belief that He knows the very secrets of our souls; that He punisheth our vices, and rewards our innocence; that we should be free from hypocrisy, and appear to man what we are to God, because first or last the crafty man is catcht in his own snare. These seeds of piety were so seasonably planted, and so continually watered with the

daily dew of God's blessed Spirit, that his infant virtues grew into such holy habits, as did make him grow daily into more and more favour both with God and man; which, with the great learning that he did after attain to, hath made Richard Hooker honoured in this, and will continue him to be so to succeeding generations.

This good schoolmaster, whose name I am not able to recover, (aud am sorry, for that I would have given him a better memorial in this humble monument, dedicated to the memory of his scholar,) was very solicitous with John Hooker, then chamberlain of Exeter, and uncle to our Richard, to take his nephew into his care, and to maintain him for one year in the University, and in the mean time to use his endeavours to procure an admission for him into some College, though it were but in a mean degree; still urging and assuring him, that his charge would not continue long; for the lad's learning and manners were both so remarkable, that they must of necessity be taken notice of; and that doubtless God would provide him some second patron, that would free him and his parents from their future care and charge.

These reasons, with the affectionate rhetorick of his good master, and God's blessing upon both, procured from his uncle a faithful promise, that he would take him into his care and charge before the expiration of the year following, which was performed by him, and with the assistance of the learned Mr. John Jewel; of whom this may be noted, that he left, or was about the first of Queen Mary's reign, expelled out of Corpus Christi College in Oxford, (of which he was a fellow,) for adhering to the truth of those principles of religion to which he had assented and given testimony in the days of her brother and predecessor Edward the Sixth; and this John Jewel, having within a short time after a just cause to fear a more heavy punishment than expulsion, was forced, by forsaking this, to seek safety in another nation; and, with that safety, the enjoyment of that doctrine and worship, for which he suffered.

W. F. L. C. O.

MISCELLANEA. ·

LORD ABINGER ON CHURCH RATES.-"The imposition for the repair of Churches is a territorial imposition, not a personal one, nor depending at all upon the character of individuals, but it is laid upon the occupants of property subject to it. No

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thing can be more fallacious, nothing more absurd, than to say, that the land was or was not to be liable to this imposition by reason of the character of those who hold it, whether they are Churchmen or Dissenters: it is manifestly childish. But suppose it was your conviction that the present mode of repairing the churches was impolitic, and ought to be made subject to another law, yet as long as the law exists, it is your duty to obey it, and any attempt to resist it is criminal. There can be no liberty but by obedience to the law, and there can be no law, if those who think it wrong choose to resist it.".

FROM THE BIBLE, ON THE SUBJECT OF CHARMING." There shall not be found among you, a charmer, or a consulter with familiar spirits, or a wizard, or a necromancer; for all that do these things are an abomination to the Lord; and because of these abominations the Lord thy God doth drive them out from before thee." Deut. xviii. 10, 12. Isaiah viii. 19. 1 Chron. x. 13.

A SECRET TO THOSE WHO CONSULT CHARMERS.-A woman who lived in the county of Sussex, a few years since, having the ague, and hearing of a man who could charm it away, went to him: he gave her what he called a charm, which was a paper sewed up in a bag which she was to wear round her neck, and never to open it, for if she did, he told her the complaint would return again. The disease was removed; she continued to wear the bag till the end of four years, when she was stirred up to a concern about her soul, and' was taught by the Spirit to see and to feel the exceeding sinfulness of sin. She then for the first time began to fear whether this charm was not the work of Satan: for many days she prayed to the Lord to teach her what she ought to do about it, and at last she saw it to be her duty to take it off; and opening it found it thus written on the paper, " TORMENT HER NOT TILL SHE IS IN HELL." The disease never returned.

NOTES OF THE DOUAY BIBLE.-The following are a few specimens of the Notes of the Douay Popish Bible :

1. Protestants are heretics; we must avoid them as much as we may; but in matters of religion, hearing their sermons, presence at their public service, and all communication with them in spiritual things, is a great and damnable sin."

2. "Justice and rigorous punishment of sinners is not for

bidden, nor the Church nor Christian Princes blamed for putting heretics (Protestant, that is, according to their own definition) to death."

3. "The translators of the English Protestants' Bible are to be abhorred to the depths of hell.”

4. "To say that an heretic, evidently known to die obstinately in heresy, is not damned, is forbidden."

5. "God rejecteth all such as join heretics at their profane and detestable table."(The table, that is, at which Protestants celebrate the Lord's Supper.)

6. "When evil men, be they heretics or malefactors, may be suppressed without disturbance to the good, they may, and ought, by public authority, either spiritual or temporal, to be chastised and executed."

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WARNING TO THE CHURCH-RATE ABOLITIONISTS.-Everybody by this time knows that there is a person named Thorogood, out-Petering Peter Watson himself, in Chelmsford gaol. The Ministerial prints have lately been kicking up a heavy dust in his name, evidently unconscious that they have been all the while annoying their own party; for, if Master Thorogood be an injured man, there cannot be a baser party than the Church-rate Abolitionists, from Lord John Russell to Daniel O'Connell upwards. Indeed the Rev. (!) Charles Legge, one of the leaders of the Leicester Voluntary Church Society, described them (as may be seen in the Chronicle of the 19th ult.) in no gentler terms, than as a white-livered, pigeon-hearted, addle-headed, power-worshipping, rank-admiring, money-loving, knee-cringing, mealy-mouthed, lickspittle set!" A still more "important feature" of the same society (the Rev. Edward Miall), at the same meeting, told the following facts to illustrate the excessive hardships of Thorogood's case :-" First of all, Lord John Russell was memorialized, but he declined to interfere; then Lord Brougham was requested to take up the subject, but he also declined meddling with it; then Mr. Hume was applied to, and he declined; then Mr. O'Connell was entreated, but he declined; then Mr. Macaulay was tempted, but he would not take it up; then Mr. Shiel was tried, but he declined; and then Messrs. Hawes and Hindley, and Ned Baines himself, were succesively applied to, but they also played at "follow my leader," and declined too. Now, without affecting any great admiration for my Lords Russell and Brougham, and Messrs. Hume, O'Connell, Shiel, Macaulay, Hawes,

Hindley, and Baines, it is not rash to presume that they must all have been struck with an idea that the case was a thorough bad case; for, had it been any thing like a decent case, it would have afforded pretty pickings for a certain sort of popularity to any one of them. There needs no inquiry into the particulars of " poor Thorogood's martyrdom." The prima facie fact, that such out-and-out Church-rate Abolitionists as the phalanx above enumerated, thought that their cause would be damaged by being indentified with it, sufficiently explains the merits of it. The long and short of it is, the poor man is one of those litigious blockheads whom nobody likes to have to do with, except the Maw-worms of Leicester; and even they would have allowed him to rot unhonoured and unknown, were not one of their own body pretty nearly in the same predicament.--Herald.

PLAIN FACTS ABOUT CHURCH-RATES.-The law, as it now stands, compels churchwardens to ask for church-rates, and subjects them to ecclesiastical censures and penalties if they do not.

Church-rates are not dictated to the people by a churchgoing minority, but they are appointed and enforced by the law of the land, and, therefore, by the people themselves, as represented in parliament.

Without church-rates, parish churches cannot be maintained. Parish churches are peculiarly open to the poor, who, not being able to pay for sittings at other places, would, except for these churches, have no place wherein to worship God, as their Bible bids them do.

Magistrates' warrants, and distraints, and citations, and libels, &c., are enforced against the rich, who can pay and won't pay what the law orders them to pay; but not against the poor who cannot pay; for these latter (the poor) are always excused from payment of church-rates, whenever it appears they are unable to pay.

The decision which will render it necessary henceforth to rate the poor occupier for these rates, instead of the landlord, was sought and obtained, not by Church people, but by opponents of the Church, and they alone are responsible for it. The poor should read and understand these things. A CHURCHMAN.

A BEAUTIFUL COMPARISON.-In an imaginary conversation between Petrarch and Bocaccio, from the pen of Walter Lan