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for whom we love our neighbour; for this I think charity, to love God for himself, and our neighbour for God. All that is truly amiable, is God, or as it were a divided piece of him, that retains a
fringes the flower of the field ?-have I ever detected the secret that gives their brilliant dye to the ruby and the emerald, or the art that enamels the delicate shell?
"I observe the sagacity of animals; I call it instinct, and speculate upon its various degrees of approximation to the reason of man. But, after all, I know as little of the cogitations of the brute as he does of mine. When I see a flight of birds overhead, performing their evolutions, or steering their course to some distant settlement, their signals and cries are as unintelligible to me as are the learned languages to the unlettered mechanic; I understand as little of their policy and laws as they do of Blackstone's Commentaries.
"But leaving the material creation, my thoughts have often ascended to loftier subjects, and indulged in metaphysical speculation. And here, while I easily perceive in myself the two distinct qualities of matter and mind, I am baffled in every attempt to comprehend their mutual dependance and mysterious connection. When my hand moves in obedience to my will, have I the most distant conception of the manner in which the volition is either communicated or understood? Thus in the exercise of one of the most simple and ordinary actions, I am perplexed and confounded, if I attempt to account for it.
Again, how many years of my life were devoted to the acquisition of those languages, by the means of which I might explore the records of remote ages, and become familiar with the learning and literature of other times! and what have I gathered from these but the mortifying fact, that man has ever been struggling with his own impotence, and vainly endeavouring to overleap the bounds which limit his anxious inquiries?
“Alas! then, what have I gained by my laborious researches but a humiliating conviction of my weakness and
reflex or shadow of himself. Nor is it strange that we should place affection on that which is invisible; all that we truly love is thus; what we
ignorance? of how little has man, at his best estate, to boast? what folly in him to glory in his contracted powers, or to value himself upon his imperfect acquisitions?"
"Well!" exclaimed a young lady, just returned from school, "my education is at last finished: indeed it would be strange, if, after five years' hard application, any thing were left incomplete. Happily that is all over now; and I have nothing to do, but to exercise my various accomplishments.
"Let me see!-as to French, I am mistress of that, and speak it, if possible, with more fluency than English. Italian I can read with ease, and pronounce very well: as well at least, and better, than any of my friends; and that is all one need wish for in Italian. Music I have learned till I am perfectly sick of it. But, now that we have a grand piano, it will be delightful to play when we have company. I must still continue to practise a little ;-the only thing, I think, that I need now to improve myself in. And then there are my Italian songs! which every body allows I sing with taste, and as it is what so few people can pretend to, I am particularly glad that I can.
"My drawings are universally admired; especially the shells and flowers; which are beautiful, certainly; besides this, I have a decided taste in all kinds of fancy ornaments.
· And then my dancing and waltzing! in which our master himself owned that he could take me no further!-just the figure for it certainly; it would be unpardonable if I did not excel.
"As to common things, geography, and history, and poetry, and philosophy, thank my stars, I have got through them all! so that I may consider myself not only perfectly accomplished, but also thoroughly well informed.
Well, to be sure, how much have I fagged through; the only wonder is that one head can contain it all!"* J. T.
adore under affection of our senses deserves not the honour of so pure a title. Thus we adore virtue, though to the eyes of sense she be invisible. Thus that part of our noble friends that we love, is not that part that we embrace, but that insensible part that our arms cannot embrace. God being all goodness, can love nothing but himself; he loves us but for that part, which is as it were himself, and the traduction of his Holy Spirit. Let us call to assize the loves of our parents, the affection of our wives and children, and they are all dumb shows and dreams without reality, truth, or constancy.
MAN is a noble animal, splendid in ashes, pompous in the grave.
It is the heaviest stone that melancholy can throw at a man to tell him that he is at the end of his being.
Were the happiness of the next world as closely apprehended as the felicities of this, it were a martyrdom to live; and unto such as consider none hereafter, it must be more than death to die, which makes us amazed at their audacities that durst be nothing, and return to their chaos again.
To subsist in lasting monuments, to live in their production, to exist in their names and predicament of chimeras, was large satisfaction unto old expectations, and made one part of their Elysiums. But all this is nothing in the metaphysics of true
belief. To live indeed is to be again ourselves, which being not only a hope but an evidence in noble believers, 'tis all one to lie in St. Innocent's church-yard, as in the sands of Egypt; ready to be anything, in the ecstasy of being ever, and as content with six feet as the moles of Adrianus.*
THAT wherein God himself is happy, the holy angels are happy, in whose defect the devils are unhappy that dare I call happiness: whatsoever conduceth unto this, may with an easy metaphor deserve that name; whatsoever else the world terms happiness, is to me a story out of Pliny; an apparition or neat delusion, wherein there is no more of happiness than the name. Bless me in this life with but peace of my conscience, command of my affections, the love of thyself and my dearest friends and I shall be happy enough to pity Cæsar. These are, O Lord, the humble desires of my most reasonable ambition, and all I dare call happiness on earth; wherein I set no rule or limit to thy hand or providence, dispose of me according to the wisdom of thy pleasure. Thy will be done though in my own undoing.
WHEREVER I find a man despising the false estimates of the vulgar, and daring to aspire, in sentiment, in language, and in conduct, to what the highest wisdom through all ages has sanctioned as most excellent, to him I unite myself by a sort of necessary attachment: and, if I am so formed by nature or destiny, that, by no exertion or labour of my own, I can attain this summit of worth and honour, yet no power of heaven or earth shall hinder me from looking with affection and reverence upon those who have thoroughly attained this glory, or appear engaged in the successful pursuit of it.-Letter to Deodati.
AND seeing every nation affords not experience and tradition enough for all kind of learning, therefore we are chiefly taught the languages of those people who have at any time been most industrious after wisdom: so that language is but the instrument conveying to us things useful to be known. And though a linguist should pride himself to have all the tongues that Babel cleft the world into, yet, if he have not studied the solid things in them as well as the words and lexicons, he were nothing so much to be esteemed a learned man, as any yeoman or tradesman competently