cal manner: some I pity, some I detest, some despise, and at some I am amazed; but I think I envy no one. At one end of the town men are all pursuing interest, some with prudence and honesty, some with knavery.

"Through different roads with equal speed they run,
Some to undo, and some to be undone."

At the other end, nothing but grandeur and show, dissipation and diversion. Mankind in general are more desirous of appearing happy than of being so: else what satisfaction can there be in flying from reflection, and supplying the want of peace and wisdom by an incessant round of folly? what gratification can they propose to themselves, who by anticipating their desires and appetites, have lost all relish of the enjoyments they pursue? But we may preach long ere we can alter the ways of thinking, how erroneous soever they may be. Mankind will pursue pleasure, and never overtake it; follow after happiness, and in reality leave it. We cannot help it. We must only reform our own judgments and manners, and those of such as we have authority over. How much has every one to thank God and his parents for, who had his mind seasoned in his youth with rational notions, and has been taught to seek that happiness which consists, not in unbounded gratification, but in a rational restraint of his passions. Such an education is not only more valuable than a large inheritance, titles, or possessions, but even than the greatest abilities, natural or acquired."

1772.-"How well an &c. fills up a chasm in the mind, and answers the purpose, not only of a word, but of a thought. It resembles a man getting the character of wisdom by holding his tongue."

1773.-" As the greatest part of my life has been spent differently from what I judged advantageous, and yet has all combined, and each part tended thereto, I will act to the best of my knowledge, and according to the dictates of honour, and make no doubt that this also will help forward the same end.". "The seeming shipwrecks we meet with in the voyage of life often prove the very things which best speed our course to the haven where we would be. ...... In this conflict (the struggles of life,) naught but yielding loses the victory."

Let the sincere Christian realize the closing sentiment, as eminently and universally true in the great conflict in

which he is engaged; and be animated by it, as in all reason he ought, to be "steadfast and unmoveable." "Only by yielding can he lose the victory."

1775.-" The wisdom and duty of every person are, to do his best towards making things go as he thinks would be for his good; but, if they will take a different turn, then to rest assured, that even so it is for the best; since every thing, great or small, is ordered by the providence of that God who knows much better what is for our good than we do, and is often disposing things for our advantage when we are murmuring, and repining in discontent, at the very methods his infinite wisdom makes choice of; because we perceive not their tendency, nor discern their propriety."

This was written in the crisis of his great conflict concerning subscription, and the resignation of the hopes of preferment."*

1773.-"Your notions of predestination are very just; and think not that I flatter when I say, that I have read a volume on the subject more than once, in which so much has not been said. The sole difficulty is, how the Almighty can foresee, and not constrain: and an inextricable difficulty it is. But can we see by what means he causes a seed to grow into a plant? The truth is, we are finite, and He is infinite: our conceptions are confined to narrow limits, He spans immensity: and shall we wonder that our narrow faculties cannot contain or comprehend his unsearchable counsels? Would not the motions of a watch, and the watchmaker's foretelling how it would go, be as inextricably mysterious to the ignorant savage, as infinite wisdom perfectly foreseeing the various motions of the heart, influenced by given reason and passions, revelation and grace ?"

......

The last illustration, though happy as far as it goes, does not, it must be confessed, reach the peculiarities of the case -and perhaps was not meant to do so. The watchmaker "constrains" what he "foresees."

1774.-"A serious mind, say others what they may, is not only the soil of virtue, but the seed of happiness: and he knows but little of the human heart, who confounds seriousness with dulness, or levity with cheerfulness. Rather put seriousness and cheerfulness into one character, and their opposites into the other."

* Life, p. 65-75.

.....

1774.-"By being placed among sectaries, I have been led to inquire into their different principles; and the character I am emulous of is that of a moderator; explaining the doctrines I profess, in such a manner as to come as near as truth will allow to those who differ from me, and theirs so as to come as near to my own as they admit. I think I have, by a strict examination cleared my own ideas much, and I have certainly fixed the notions of some who were wavering. These doctrines (denominated methodistical) here reign triumphant. Few are to be found who are not rather biassed that way, except those who are utterly negligent. The reason is the methodistical ministers are so exemplary in their lives, and so diligent in their calling; and the others (may silence cover it!) so remiss and careless, not to say immoral; and most so little desirous of rectifying others' notions, that few have any thing tolerably formed of their own. These are the real causes. Your methodistical teachers are men of no parts, and not sufficiently respectable: our's of shewy talents and (for we must judge by appearances, and on the charitable side,) of respectable characters. These arguments, supported by a shewy rhetoric, and a diligence unknown to others, are sufficient to cast the scale on that side. And, alas! their opponents do not desire to draw it back. They affect to despise them and their adherents, and avow an indifference but they are not to be despised." "The person I board with is a nominal protestant, and a real catholic. I think I shall make a real protestant of him."

1774." It would give me some pleasure if people would but let me alone; but my choice in life is so widely different from that of many of my brethren, that they think they are doing a meritorious act in endeavouring, as they suppose to rectify my ideas. They are sure I study too hard; and are troublesomely anxious about my health. They want me to eat better, and drink better, to go into more company, to sit up later, and lie in bed longer and all this for my health's sake, together with a wise regard to future life. But I am so conceited as to think myself the wisest; the best judge of my constitution and interest. You can hardly conceive the resolution that I have occasion for, to enable me to stay at home, and act as my judgment dictates. I am certain I might, if I chose, spend my whole time in visits. But I see the consequence in others; and, if I ever intend to mend the prospect in life, (not mention

Had he

ing certain other considerations,) I must resist the stream. A gentleman' whom I know has had 507. per annum a number of years; he has been the constant companion of his superiors, has himself lived of the fat of the land, and loves good living dearly; he has a large family, and, notwithstanding various assistance he receives, amounting on an average to 50l. more, he is as poor as death. He is pitied and despised. He gets assisted with little sums to keep his family from starving; and lives himself at other people's tables. Had I just his income and his family, I could, I am fully persuaded, live decently, be estimated and respected, and not be in a slavish dependence on any one. done this, he might have had assistance of a superior sort. My rector's other curate is a sensible young man, and something of a scholar. He is likely to be fellow of a college. He has 401. a year from my rector: whether he has any other income or private fortune I know not: but, from his manner of living, and his fashionable appearance, I an certain he cannot live for much under 80l. per annum. It might be expected that I should imitate him; and I can find that he thinks my notions of living a peculiarity laughable and ridiculous: But I think they would be more so were they similar to his. The ambition of a curate of 401. or 501. a year to imitate rectors of some hundreds, and to entertain gentlemen of some thousands, is the very thing that brings the character of clergymen into contempt, by rendering them poor, servile, and dependent.-You must excuse me this reverie. The conversation in which I was engaged last night led me into it. I was brimful, and did not think the time proper to give vent to my sentiments: so now they form a part of my epistle to you, though I am pretty sure you think as I do in great measure."

Important sentiments are here. conveyed, though in a somewhat sportive manner. We may add to them the following observation from a subsequent letter; "Those who take much upon them, and build high without a firm foundation, may attract silly minds, who look no further than a flimsy superstructure; but he who is not above any thing which his circumstances require, though he build slower, yet he builds surer, and in time will, in all probability, have a solid building to protect him, when that of the other is all laid in ruins."

1774,-"I was yesterday in company with some gentlemen, who were talking of Mr. B. They knew not that I

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was any relation. I find that my opinion of him is exactly conformable to that of others: they all allow him great merit and abilities, but cannot help deriding his vanity, and blaming his overbearing disposition. It is an established maxim of his, that he will not be contradicted by any body. You will readily form to yourself an idea how agreeable such a resolution must make him in company, and in his family connexions. He is now about to undertake a piece of work within about three miles of this place; to convert an old house into a new one, and a morass, or something like one, into fine gardens. If they will find money, he will find ingenuity, there is no fear; but he is not used to sell his ingenuity at a low rate. They place B. and nature almost on a level where she errs, he rectifies; removes mountains, makes rivers and woods, fills up cavities in short, say but the word, and he changes the whole scene. His ingenuity in this respect is certainly uncommon: and he at one word tells you for what he will execute his plan; and he always does it well. By this means he has got that great repute, and those affluent circumstances, which he at present enjoys, and is continually increasing. But as in every thing he is used to give laws, not only to man but to the face of nature; and as all his undertakings have been crowned with the most flattering success; this has planted and nourished in him that vanity and overbearing conduct, which render him far less the object of either love or admiration, than he would otherwise be. But enough. We will just observe that this advantage may be drawn from the consideration of this person's character,-that any person, who, like Mr. B., is ingenious in one thing, should be very careful that he do not shew to all mankind his conscious superiority; which perhaps he cannot avoid feeling, and which, felt alone, may be an useful spur to action. But doubly careful ought he to be, not to suffer the air of superiority to creep into those things in which he has no claim to excel. The former of these is vanity, the latter self-sufficiency. If his abilities introduce him into the company of his superiors, he ought to be careful not to be too familiar, nor to affect equality if he be treated with distinction, to use that distinction with moderation; and to take too little, rather than too much upon him, in all companies, superior or inferior. In short, the more flattering circumstances are, the stricter hand ought to be kept, and moderation and an affable