(not even a wish,) upon the invisible treasures which await man in eternity. What is present absorbs him wholly; and he is too apt to make an idol of that human wisdom, by which he acquires the transitory glory he sought. By the decisions of this oracle, he measures all things, divine as well as earthly; and from total ignorance of his own nature, of the limitations of mortal reason, and of the essential difference between it, and that of the Deity, (which is the Supreme Reason) he begins with doubting the possibility of every proposition which he cannot comprehend; and ends with denying that any thing can be true, which man does not completely understand. Such reasoners, (and there are too many of them,) are not aware of two truths :-That men are never so much at a loss what to say, as when the axiom, which they are called upon to prove, is more self-evident than all that can be alleged in its demonstration.-And, that things which are beyond reason, are not necessarily against reason. None are more prone to the worshipping of human reason, than they who are most insensible to her influence. "Truth (says the

excellent Wollaston) is the offspring of si lence, unbroken meditations, and thoughts often revised and corrected." She is not to be found by the midnight reveller, the votary of appetite, passion, and prejudice; by such fumes, the lights of the mind are clouded or extinguished. Nor can the man who is busied in traffic, often take leisure for the search. And others, who by the display of a ready wit, have acquired the name of learned, rather darken the mental orb with images of sense and selfishness, than irradiate vision, by looking without themselves, for fair views of nature. In proportion as the philosopher purifies his heart, he clears his reasoning faculty: and as he throws from him the dross of mortality, he perceives the chains with which vice and sensuality held his more ethereal part; and looking upward, in the humility of true wisdom, to that Divine Reason, which is unchangeable, incomprehensible, infinite, and all-perfect, he exclaims, "Wherewithal shall a man cleanse his way? Even by ruling himself after the word of the Most High! Righteous art thou, O Lord, and true is thy judg

ment; incline my heart to thy testimonies, and I will walk at liberty; for I seek thy commandments!" Human reason and human wisdom have no other commission on earth, than to lead mankind, by knowledge, to virtue, and by virtue, to God.

VIRTUE.

1.

THE treasures of inward gifts are bestowed, by the Heavens, on men, to be beneficial and not idle.

2.

Wisdom and virtue are the only destinies appointed to man to follow; whence we ought to seek all our knowledge, since they be such guides as cannot fail; and which, besides their inward comfort, do lead so direct a way of proceeding, as either prosperity must ensue, or, if the wickedness of the world should oppress

us, it can never be said, that evil happeneth to him who falls accompanied with virtue.

3.

A man's self gives haps or mishaps, even as he ordereth his heart.

How excellently composed is that mind, which shews a piercing wit, quite void of ostentation, high-erected thoughts, seated in a heart of courtesy, and eloquence, as sweet in the uttering, as slow to come to the uttering, and a behaviour so noble, as gives beauty to pomp, and majesty to adversity!

5.

Forasmuch as to understand and to be mighty are great qualities, the higher that they be, they are so much the less to be esteemed, if goodness also abound not in the possessor.

6.

In the ordinary intercourse of society, we do not so much look for men who exceed in the virtues which get admiration, such as depth of wisdom, height of courage, and largeness of magnificence; we rather seek men who are

notable in those which stir affection, as truth of word, meekness, courtesy, mercifulness, and liberality.

7.

We become willing servants to the good, by the bonds their virtues lay upon us.

Remember, that if we be men, the reasonable part of our soul is to have absolute commandment Against which, if any sensual weakness arise, we are to yield all our sound forces, to the overthrowing of so unnatural a rebellion; wherein, how can we want courage, since we are to deal against so feeble an adversary, that in itself is nothing but weakness? Nay, we are to resolve, that if reason direct it, we must do it: and if we must do it, we will do it; for to say I cannot, is childish, and I will not, is womanish.

9.

In the truly great, virtue governs with the sceptre of knowledge.

10.

A mind well trained and long exercised in virtue, doth not easily change any course it