refined subtilty, and a pure conscience than learned philosophy; that is to say, a conscience purified by the blood of Christ, and freed by it from the condemning sense of sin; a mind and heart spiritualised, sanctified, and bent on a course of renewed obedience to God.

In these thoughts and aspirations, so simple, and yet so elevated, the reader has before him a picture of the interior mind of the subject of this memoir. It was thus that he acted on the principle of the Psalmist, "Thy word have I hid in my heart, that I might not sin against Thee;" and in reliance on that animating promise, "If a man love me, he will keep my word; and my Father will love him, and we will come unto him, and make our abode with him." - John xiv. 23.

The communion of the devout soul with its Creator, Redeemer, and Sanctifier, is the employment of its spiritual and immortal faculties in the highest, purest, and noblest manner of which they are capable. It is an approach, by the way of his own special appointment, and in compliance with his own gracious invitation, to the mysterious presence of the "First Perfect" and the "First Fair," of the Central Source of Light and Life, of Holiness and Happiness. It is to look up to Him, through faith in the Great Mediator of the New Covenant, with humble, yet filial confidence, as to a reconciled Father; and to claim the fulfilment of his infallible promises,

of renewing the soul that seeks Him, and of stamping upon it, in some degree, the image of his own moral perfections. So far, then, as this devout temper of soul is habitually cultivated, it will be found to include the germ and principle of every excellency of which created nature is capable. This is to cull, while still mortal, immortal fruit, the pledge and foretaste of an eternal and unfading inheritance. The production of this state of mind is, in fact, the object and aim of all religious ordinances, the ultimate scope, as far as man is concerned, of that glorious Revelation, "which has God for its author, salvation for its end, and truth without mixture of error for its matter."

From an early stage in his clerical career, Mr. Burgess was animated by this devout spirit. To its purifying influence is to be ascribed that superiority to the temptations of the world and of high station; that indifference to wealth; that patience, selfdenial, and charity, which were such distinguishing features in his character. At this particular period, there is reason to believe that he carried some of the habits and tastes of an ascetic life further than his better judgment afterwards approved; but, even if it were so, what was it but the excess of a noble principle, "terrena calcantis, cœlestia sitientis."

Nor let any sneering objector presume to say, "Pretty language, indeed, this depreciation of wealth and honours from a man who was in the high road to the possession of both!" Wealth, in the de

gree that he enjoyed it, had sought him; he was disposed to make the best use of it in every way; and had it by any accident been wrested from him, he would have practised, himself, the magnanimity which he inculcated; he would even have said that he might have learnt this lesson in a much lower school than that of Christ, the school of his favourite Epictetus. And as for honours, it will be seen by the sequel, that he was never found among those who coveted them. Such objectors have yet to learn that Christianity, when it truly animates the heart with its superhuman philosophy, can impart poverty of spirit in the midst of affluence, and unaffected humility beneath the shade of a mitre.

FIVE years
of the life of Mr. Burgess glided happily
away in the peaceful and faithful discharge of pas-
toral duties at Winston, varied by official residence
at Durham, by occasional visits to Bishop-Auck-
land, and by the discharge of his important func-
tions as examining chaplain. His retirement had
occasionally been pleasantly interrupted by visits
from Oxford friends, and from others of more re-
cent standing; but in the year 1799 he relieved the
solitude of his situation, effectually, by entering into
the married state.

The object of his choice was Miss Bright, daughter of John Bright, Esq. Mr. Bright was of an ancient Yorkshire family, whose ancestors suffered greatly in their property during the usurpation of Cromwell. In addition to his landed estate he possessed a house in Durham, in which his widow continued to reside after his death. The present representative of the family is the Rev. John Bright, of Skeffington Hall, Leicestershire.

Mrs. Burgess survives her husband, and cherishes his memory with unceasing and affectionate veneration. During the long course of forty years, through which this union extended, their harmony and happiness were uninterrupted. Those who have had the privilege of sharing their social board will fully enter into the spirit of this description, and can never forget the respect and tenderness which he unceasingly manifested towards his amiable con

sort.

My readers will not be surprised to hear, that his thoughts had hitherto been so exclusively bestowed upon his learned studies and his religious duties, that he had little attended to the cares of housekeeping. In allusion to his inexperience in all such matters, the Bishop of Durham smilingly said to the lady, a short time before their marriage, "Miss Bright, you are about to be united to one of the very best of men, but a perfect child in the concerns of this world; so you must manage the house, and govern not only your maids, but the men-servants also." A piece of friendly advice for which Mrs. Burgess, however unwilling to outstep her proper province, soon found reason to perceive the necessity.

On the day of their marriage, the Bishop drove into Durham from Auckland Castle to unite their hands, and it was arranged that they should go to Winston Parsonage immediately after the ceremony. Conjecturing that his chaplain might probably have