fionally interpofe, by the infliction of evil, to fave a wretch who is thoughtlefly or obstinately hafting to deftruction; but, with you, I apprehend that such dispensations are very rare, and am, for the reasons you mention, almoft afraid to believe them. ONE thought, however, occurs to me on this occafion, which I fhall take the liberty to mention, in consequence of the invitation you have given me to exprefs my fentiments without reserve. WE are fo entirely different in our powers and paffions, and the circumftances of fin and temptation are so extremely various, that though the Almighty might in general leave it to the fanctions of religion alone to influence the actions of men, yet poffibly he might (fo to term it) reserve a difcretionary power, to bring proper objects by afflictions to their duty. BUT BUT though the Creator of the universe can in no fenfe be the author of evil, it cannot be doubted, I apprehend, that he may and frequently does bring good out of evil. Of this the story of Jofeph is, in all its circumstances, a remarkable proof. I cannot suppose, neither would you have me believe, that God infpired the brethren of Jofeph with envy, that they might fell him into Egypt; yet, what glorious advantages did the Almighty Providence bring out of that event! AND has he not, for he regards the humbleft of his creatures, has he not for me turned the path of forrow towards the harbour of peace? I will believe it, left I should prove ungrateful. Pray for me and instruct me. Adieu ! CONSTANCE. LETTER III. THEODOSIUS to CONSTANTIA. OOD fenfe, Conftantia, makes better Go comments than learning, and I find that to propose my opinions to you will be of advantage to myself. BUT do you not err, my amiable friend, and is there not fome acrimony in your language, when you speak of your natural father? It must not be. The duties of parents and children are indeed reciprocal: But the unnatural parent cannot acquit the child of its duty, any more than the undutiful child can acquit the parent of his natural obligations. Both thefe however are to be understood as fecondary to the great duties we owe ourselves. A child A child ought no more to embrace misery than vice to oblige a parent, and a parent is under no obligation to forfeit his own happiness for the gratification of a child. But, under all circumstances, that refpect which is due to a parent ftill fubfifts; and when Conftantia reflects on this, fhe cannot withold that respect. Pity your father, Conftantia; pray for your father. If the God of this world hath blinded his eyes, fervently pray for him in the words of Saint David, "O God, lighten his eyes, that he fleep not the fleep of death." He bears no uncommon marks of guilt or infamy. His foible is the love of money; a paffion which of all others is the most difficult to guard against, because it increases by imperceptible degrees; and when it has once got entire poffeffion of the heart, I believe that there is no remedy for it. Many liberal men have become covetous, but I never yet knew one covetous man who became liberal; fo eafy eafy is it in every inftance to deviate from virtue to vice, and fo hard in that particular cafe to rife from vice to virtue. Let us then confider your father rather as an object of compaffion, and by no means forget to offer up our prayers for him. Who knows whether heaven may not listen to the voice of fupplicating innocence, and be overcome by the intreaties of filial piety? Would it not throw a new glory around the brows of Conftantia, fhould her father be restored to virtue by her prayers? You are in the right, Conftantia, to ascribe your present happiness to peace of confcience ! for that is the foundation of all moral and religious comfort. Without that the hallowed walls of a cloyfter would be hung with horrors, and the gloomy retreats of a convent would administer melancholy to the mind. It is that alone which gives ferenity to our devotion, and enables us properly to communicate with |