or the worse for it, though the country lasses dance in the churchyard after even-song. Rock-Monday, and the wake in summer, shrovings, the wakeful catches on Christmas-eve, the hokey, or seed-cake, these he yearly keeps, yet holds them no relics of Popery. He is not so inquisitive after news derived from the privy closet, when the finding an eyry of hawks in his own ground, or the foaling of a colt come of a good strain, are tidings more pleasant and more profitable. He is lord paramount within himself, though he hold by never so mean a tenure, and dies the more contentedly, (though he leave his heir young,) in regard he leaves him not liable to a covetous guardian. Lastly, to end him, he cares not when his end comes; he needs not fear his audit, for his quietus is in heaven.

John Locke and William Penn.

BANCROFT.

[GEORGE BANCROFT, who, about twenty years ago, was Minister Plenipotentiary from the United States to Great Britain, was born in Massachusetts in 1800. The following extract is from his "History of the Colonisation of the United States."]

Penn, despairing of relief in Europe, bent the whole energy of his mind to accomplish the establishment of a free government in the New World. For that "heavenly end," he was prepared by the severe discipline of life, and the love, without dissimulation, which formed the basis of his character. The sentiment of cheerful humanity was irrepressibly strong in his bosom : as with John Elliot and Roger Williams, benevolence gushed prodigally from his ever-flowing heart; and when, in his late old age, his intellect was impaired, and his reason prostrated by apoplexy, his sweetness of disposition rose serenely over the clouds of disease. Possessing an extraordinary greatness of mind, vast conceptions, remarkable for their universality and precision, and "surpassing in speculative endowments;" conversant with men, and books, and governments, with various languages, and the forms of poli

tical combinations, as they existed in England and France, in Holland, and the principalities and free cities of Germany, he yet sought the source of wisdom in his own soul. Humane by nature and by suffering; familiar with the royal family; intimate with Sunderland and Sidney; acquainted with Russell, Halifax, Shaftesbury, and Buckingham; as a member of the Royal Society, the peer of Newton and the great scholars of his age—he valued the promptings of a free mind more than the awards of learning, and reverenced the single-minded sincerity of the Nottingham Shepherd, more than the authority of colleges and the wisdom of philosophers. And now, being in the meridian of life, but a year older than was Locke, when, twelve years before, he had framed a constitution for Carolina, the Quaker legislator was come to the New World to lay the foundations of states. Would he imitate the vaunted system of the great philosopher? Locke, like William Penn, was tolerant; both loved freedom; both cherished truth in sincerity. But Locke kindled the torch of liberty at the fires of tradition-Penn at the living light in the soul. Locke sought truth through the senses and the outward world; Penn looked inward to the divine revelations in every mind. Locke compared the soul to a sheet of white paper, just as Hobbes had compared it to a slate, on which time and chance might scrawl their experience; to Penn, the soul was an organ which instinc tively breathes divine harmonies, like those musical instruments which are so curiously and so perfectly framed, that, when once set in motion, they of themselves give forth all the melodies designed by the artist that made them. To Locke, "Conscience is nothing else than our own opinion of our own actions;" to Penn, it is the image of God, and His oracle in the soul. Locke, who never was a father, esteemed "the duty of parents to preserve their children not to be understood without rewards and punishments;" Penn loved his children, with not a thought for the consequences. Locke, who was never married, declares marriage an affair of the senses; Penn reverenced woman as the object of fervent, inward affection, made, not for lust, but for love. In studying the understanding, Locke begins with the sources of

knowledge; Penn with the inventory of our intellectual treasures Locke deduces government from Noah and Adam, rests it upon contract, and announces its end to be the security of property; Penn, far from going back to Adam, or even to Noah, declares that "there must be a people before a government," and, deducing the right to institute government from man's moral nature, seeks its fundamental rules in the inmutable dictates "of universal reason," its end in freedom and happiness. The system of Locke lends itself to contendings of factions of most opposite interests and purposes; the doctrine of Fox and Penn, being but the common creed of humanity, forbids division, and insures the highest moral unity. To Locke, happiness is pleasure; things are good and evil only in reference to pleasure and pain; and to "inquire after the highest good is as absurd as to dispute whether the best relish be in apples, plums, or nuts;" Penn esteemed happiness to lie in the subjection of the baser instincts to the instinct of Deity in the breast, good and evil to be eternally and always as unlike as truth and falsehood, and the inquiry after the highest good to involve the purpose of existence. Locke says plainly, that, but for rewards and punishments beyond the grave, "it is certainly right to eat and drink, and to enjoy what we delight in ;" Penn, like Plato and Fénelon, maintained the doctrine so terrible to despots, that God is to be loved for His own sake, and virtue practised for its intrinsic loveliness. Locke derives the idea of infinity from the senses, describes it as purely negative, and attributes it to nothing but space, duration, and number; Penn derived the idea from the soul, and ascribed it to truth, and virtue, and God. Locke declares immortality a matter with which reason has nothing to do, and that revealed truth must be sustained by outward signs and visible acts of power; Penn saw truth by its own light, and summoned the soul to bear witness to its own glory. Locke believed "not so many men in wrong opinions as is commonly supposed, because the greatest part have no opinions at all, and do not know what they contend for;" Penn likewise vindicated the many, but it was truth was the common inheritance of the race. Locke, in his love of tolerance,

inveighed against the methods of persecution as "Popish practices;" Penn censured no sect, but condemned bigotry of all sorts as inhuman. Locke, as an American lawgiver, dreaded a too numerous democracy, and reserved all power to wealth and the feudal proprietors; Penn believed that God is in every conscience, His light in every soul; and therefore, stretching out His arms, He built-such are his own words- a free colony for all mankind." This is the praise of William Penn, that, in an age which had seen a popular revolution shipwreck popular liberty among selfish factions; which had seen Hugh Peters and Henry Vane perish by the hangman's cord and the axe; in an age when Sidney nourished the pride of patriotism rather than the sentiment of philanthropy, when Russell stood for the liberties of his order, and not for new enfranchisements, when Harrington and Shaftesbury, and Locke, thought government should rest on property,Penn did not despair of humanity, and, though all history and experience denied the sovereignty of the people, dared to cherish the noble idea of man's capacity for self-government. Conscious that there was no room for its exercise in England, the pure enthusiast, like Calvin and Descartes, a voluntary exile, was come to the banks of the Delaware to institute "THE HOLY EXPERIMENT."

The Lion and the Spaniel.

BROOKE.

[WE give the following extract from a strange and unequal work, little known in our times, but containing many things worth reading, entitled “The Foal of Quality." The author, Henry Brooke, was the son of an Irish clergyman, and was born in 1706. His first poem, "Universal Beauty," received the encouragement of Pope and Swift. His tragedies of "Gustavus Vasa" and the "Earl of Essex" long kept possession of the stage. He died in 1783.]

In the afternoon our company went again to the Tower, to see as well as to hear the recent story of the great lion and the little dog. They found the place thronged, and all were obliged to pay

treble prices, on account of the unprecedented novelty of the show; so that the keeper, in a short space, acquired a little for

tune.

The great cage in the front was occupied by a beast, who, by way of pre-eminence, was called the king's lion; and, while he traversed the limits of his straitened dominions, he was attended by a small and very beautiful black spaniel, who frisked and gambolled about him, and at times would pretend to snarl and bite at him; and again the noble animal, with an air of fond complaisance, would hold down his head, while the little creature licked his formidable chaps. Their history, as the keeper related, was this *--

It was customary for all, who were unable or unwilling to pay their sixpence, to bring a dog or cat as an oblation to the beast in lieu of money to the keeper. Among others, a fellow had caught up this pretty black spaniel in the streets, and he was accordingly thrown into the cage of the great lion. Immediately the little animal trembled and shivered, and crouched, and threw itself on its back, and put forth its tongue, and held up its paws, in supplicatory attitudes, as an acknowledgment of superior power, and praying for mercy. In the meantime, the lordly brute, instead of devouring it, beheld it with an eye of philosophic inspection. He turned it over with one paw, and then turned it with the other; and smelled to it, and seemed desirous of courting a further acquaintance.

The keeper, on seeing this, brought a large mess of his own family dinner; but the lion kept aloof, and refused to eat, keeping his eye on the dog, and inviting him as it were to be his taster. At length, the little animal's fears being something abated, and his appetite quickened by the smell of the victuals, he approached slowly, and with trembling ventured to eat. The lion then advanced gently and began to partake, and they finished their meal very lovingly together.

From this day the strictest friendship commenced between them, a friendship consisting of all possible affection and tenderness on the part of the lion, and of the utmost confidence and boldness