to the advantage of either party. He could never be drawn to the faction of any party, saying, he found it sufficient honestly to perform that employment he was in. He loved and used cheerfulness in all his actions, and professed his religion in his life and conversation. He was a true Protestant of the church of England, and so brought up and died. His conversation was so honest, that I never heard him speak a word in my life that tended to God's dishonour, or encouragement of any kind of debauchery or sin. He was ever much esteemed by his two masters (Charles the First and Second), both for great parts and honesty, as well as for his conversation, in which they took great delight, he being so free from passion that it made him beloved by all that knew him. Nor did I ever see him moved but with his master's concerns, in which he would hotly pursue his interest through the greatest difficulties. He was the tenderest father imaginable; the carefullest and the most generous master I ever knew. He loved hospitality, and would often say, it was wholly essential for the Constitution of England.

"He loved and kept order with the greatest decency possible; and though he would say I managed his domestics wholly, yet I ever governed them and myself by his commands; in the managing of which I thank God I found his approbation and content.

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Now, my son, you will expect that I should say something that may remain of us jointly (which I will do, though it make my eyes gush out with tears, and cuts me to the soul to remember), and in part express the joys with which I was blessed in him. Glory be to God, we never had but one mind throughout our lives; our souls were wrapped up in each other; our aims and designs were one; our loves one; our resentments one. We so studied one the other, that we knew each other's minds by our looks. Whatever was real happiness, God gave it to me in him. But to commend my better half (which I want sufficient expression for), methinks is to

commend myself, and so may bear a censure. But might it be permitted, I could dwell eternally on his praise most justly. But thus without offence I do, and so you may-imitate him in his patience, his prudence, his chastity, his charity, his generosity, his perfect resignation to God's will; and praise God for him as long as you live here, and be with him hereafter in the kingdom of heaven."

JOHN HUSS.

ENFANT, in his History of the Council of Constance, has preserved some Latin lines of this venerable reformer, taken from one of his sermons upon the certainty of death:

Mors est ventura, quid fiet de præposstura?
Mors est ventura, quæ dissipabit beneficia plura.
Mors est ventura, quæ caput quatiet & tua crura.
Mors est ventura, non fac quæ scis nocritura.
Mors est ventura, quam non excutiet & Papatura.

Death is at hand, the bane of every joy,
That shall each human dignity destroy;
The crown and mitre in one fatal hour
Must yield to death's inexorable power.
Before its ruthless stroke, the lot of all,

Beauty and strength, and learning's self must fall.
Death is at hand, and judgment swift pursues,
Be virtuous, and to heaven direct thy views:
For know, the sacred diadem of Rome

In vain shall try to ward the impending doom.

Many articles of accusation were brought against John Huss in the Council of Constance; to all of which he was ordered to answer at once. He remonstrated, that it would

be impossible for him to remember every accusation, and much more so to answer them all together. He was ordered to be silenced immediately, by the officers who attended. He then lifted up his hands to heaven, and begged the prelates to let him justify himself in his own manner; "after which," said he, "you may then do with me as you please." But the prelates persisting in their refusal, he fell upon his knees, and lifting up his hands and eyes to heaven, recommended his cause to the Sovereign Judge of the world, in a prayer which he pronounced with a loud voice.

This intrepid reformer was executed, in violation of the safe-conduct which the Emperor Sigismund had given him. The Emperor Charles the Fifth behaved more nobly on a similar occasion than his predecessor. He was requested by Eccius, and some other persons, to seize upon the person of Martin Luther, to whom he had likewise given a safe-conduct to attend the diet of Worms. Charles refused, and gave as a reason, that he did not resemble Sigismund, who, when he had done what they had desired him to do, could never afterwards bear to look a man in the face.

The Council of Constance passed a decree in the same year in which John Huss was burned (1415), to declare that every safe-conduct granted by the emperor, kings, &c. to heretics, or to persons accused of heresy, in hopes of reclaiming them, ought not to be of any prejudice to the Catholic faith, nor to the ecclesiastical jurisdiction, nor prevent such persons from being examined, judged, and punished (according as justice shall require), if these heretics refuse to revoke their errors, even though they should be arrived at the place. where they are to be judged only upon the faith of the safeconduct, without which they would not have come there: and the person who shall have promised them this security, shall not in this case be obliged to keep his promise, by whatsoever tie he may be engaged, because he had done all that is in his power to do.

Another decree was likewise passed in the same council, which is, according to Lenfant, not in the printed acts, but in MS. in the Imperial Library at Vienna, which declares that the emperor did with regard to John Huss, what he might and ought to have done notwithstanding his safe-conduct given to him, and forbids all the faithful to speak ill either of the emperor or of the council respecting what passed relative to John Huss.

A prophecy of Huss is recorded, which he pronounced to his barbarous judges: "You are now going to roast a goose (Hus being German for a goose); but in a hundred years a swan (Luther in the same language signifying a swan) will come whom you shall not be able to destroy."

RED JACKET.

It happened during the revolutionary war, that a treaty was held with the Indians, at which La Fayette was present. The object was to unite the various tribes in amity with America. The majority of the chiefs were friendly, but there was much opposition made to it, more especially, by a young warrior, who declared that when an alliance was entered into with America, he should consider the sun of his country as set for ever. In his travels through the Indian country, when lately in America, it happened at a large assemblage of chiefs, that La Fayette referred to the treaty in question, and turning to Red Jacket, said, "Pray tell me if you can, what has become of that daring youth, who so decidedly opposed all our propositions for peace and amity? Does he still liveand what is his condition?" "I, myself, am the man," replied Red Jacket, "the decided enemy of the Americans, as long as the hope of opposing them with success remained, but now their true and faithful ally until death.”