bution, the principle of retribution being so imperfectly established in this. It is indeed so far common for virtue to have the advantage here, in point of happiness at least, though not of glory, that the course of Providence is still calculated to prove that God is on the side of virtue; but still, virtue is so often unsuccessful, that clear. ly the God of virtue, in order that his work may be per. fect, must have in reserve a world of retribution. This confused state of things therefore is just that state which is most of all calculated to confirm the deeply consid erate mind in the belief of a future state: For if all were even here, or very nearly so, should we not say "Justice "is already satisfied, and there needs no other world?” On the other hand, if vice always triumphed, should we not then be ready to argue in favour of vice rather than virtue, and to wish for no other world?

It seems so very important to ground young persona in the belief that they will not inevitably meet in this world with reward and success according to their merit, but to habituate them to expect even the most virtuous attempts to be often, though not always disappointed, that I am in danger of tautology on this point. This fact is precisely what history teaches. The truth should be plainly told to the young reader; and the antidote to that evil, which mistaken and worldly people would expect to arise from divulging this discouraging doctrine is faith. The importance of faith therefore, and the necessity of it to real, unbending, and persevering vir. tue, is surely made plain by profane history itself. For the same thing which happens to states and kings, happens to private life and to individuals.

Distrust and diffidence in our own judgment seems to be also an important instruction to be learnt from history. How contrary to all expectation do the events therein recorded commonly turn out? and yet we proceed to foretel this and that event from the appearances of things under our own observation, with the same ar, rogant certainty as if we had never been warned by the monitory annals of mankind.

There is scarcely one great event in history which does not, in the issue, produce effects upon which human foresight could never have calculated. The success of Augustus against his country produced peace in many distant provinces, who thus ceased to be har. rassed and tormented by this oppressive republic. Could this effect have been foreseen, it might have sobered the despair of Cato, and checked the vehemence of Brutus. In politics, in short in every thing except in morals and religion, all is, to a considerable degree, uncertain. This reasoning is not meant to shew that Cato ought not to have fought, but that he ought not to have desponded even after the last battle; and certainly, even upon his own principles, ought not to have kill. ed himself. It would be departing too much from my object to apply this argument against those who were driven to unreasonable distrust and despair by the late successes of a neighbouring nation.

But all knowledge will be comparatively of little value, if we neglect self-knowledge; and of self-knowl. edge history and biography may be made successful vehicles. It will be to little purpose that our pupils be. come accurate critics on the characters of others, while they remain ignorant of themselves; for while to those who exercise a habit of self-application a book of profane history may be made an instrument of improve ment in this difficult science; so without this habit the Bible itself may, in this view, be read with little profit.

It will be to no purpose that the reader weeps over the fortitude of the Christian hero, or the constancy of the martyr, if she do not bear in mind that she her self is called to endure her own common trials with something of the same temper: if she do not bear in mind that, to control irregular humours and to submit to the daily vexations of life, will require, though in a lower degree, the exertion of the same principle, and supplication for the aid of the same spirit which sustained the Christian hero in the trying conflicts of life, or the martyr in his agony at the stake.

May I be permitted to suggest a few instances, by way of specimen, how both sacred and common history may tend to promote self-knowledge ? And let me

again remind the warm admirer of suffering piety under extraordinary trials, that if she now fail in the petty occasions to which she is actually called out, she would not be likely to have stood in those more trying Occasions which excite her admiration.

While she is applauding the self-denying saint who renounced his ease, or chose to embrace death, rather than violate his duty, let her ask herself if she has never refused to submit to the paltry inconvenience of giv. ing up her company, or even altering her dinner hour on a Sunday, by which trifling sacrifice her family might have been enabled to attend the public worship in the afternoon.

While she reads with horror that Belshazzar was rioting with his thousand nobles at the very moment when the Persian army was bursting through the braz. en gates of Babylon; is she very sure that she herself, is in almost equal imminent moment of public danger, has not been nightly indulging in every species of dissipation?

When she is deploring the inconsistency of the hu man heart, while she contrasts Mark Anthony's bravery and contempt of ease at one period, with his licentious indulgencies at another; or while she laments over the intrepid soul of Cæsar, whom she had been following in his painful marches, or admiring in his contempt of death, dissolved in dissolute pleasures with the ensnaring Queen of Egypt; let her examine whether she herself has never, though in a much lower degree, evinced something of the same inconsistency? whether she who lives perhaps an orderly, sober, and reasonable life during her summer residence in the country, does not plunge with little scruple in the winter into all the most extravagant pleasures of the capital? whether she never carries about with her an accommodating kind of relig ion, which can be made to bend to places and seasons, to climates and customs; which takes its tincture from

the fashion without, and not its habits from the principle within?

While she is admiring the generosity of Alexander in giving away kingdoms and provinces, let her, in order to ascertain whether she could imitate this magnanimity, take heed if she herself is daily seizing all the little occasions of doing good, which every day presents to the affluent? Her call is not to sacrifice a province; but does she sacrifice an opera ticket? She who is not doing all the good she can under her present circumstan. ces, would not do all she foresees she should, in imagin ary ones, were her power enlarged to the extent of her wishes.

While she is inveighing with patriotic indignation, that in a neighbouring metropolis thirty theatres were open every night in time of war and public calamity, is she very clear, that in a metropolis which contains only three, she was not almost constantly at one of them in time of war and public calamity also? For though in a national view it may make a wide difference whether there be in the capital three theatres or thirty, yet, as the same person can only go to one of them at once, it makes but little difference as to the quantum of dissipation in the individual. She who rejoices at successful virtue in a history, or at the prosper. ity of a person whose interests do not interfere with her own, may exercise her self-knowledge, by examining whether she rejoices equally at the happiness of every one about her; and let her remember she does not rejoice at it in the true sense, if she does not labour to promote it. She who glows with rapture at a virtuous character in history, should ask her own heart, whether she is equally ready to do justice to the fine qualities of her acquaintance, though she may not particularly love them; and whether she takes unfeigned pleasure in the superior talents, virtues, fame, and fortune of those whom she professes to love, though she is eclipsed by them?

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In like manner, in the study of geography and natural history, the attention should be habitually turned to

the goodness of Providence, who commonly adapts the various productions of climates to the peculiar wants of the respective inhabitants. To illustrate my meaning. by one or two instances out of a thousand. The read. er may be led to admire the considerate goodness of Providence in having caused the spiry fir, whose slender foliage does not obstruct the beams of the sun, to grow in the dreary regions of the north, whose shivering inhabitants could spare none of its scanty rays; while in the torrid zone, the palm-tree, the plantain, and the banana, spread their umbrella leaves to break the almost intolerable fervors of a vertical sun. How the camel, who is the sole carrier of all the merchandize of Turkey, Persia, Egypt, Arabia, and Barbary, who is obliged to transport his incredible burthens through countries in which pasture is so rare, can subsist twentyfour hours without food, and can travel, loaded, many days without water, through dry and dusty deserts, which supply none; and all this not from the habit but from the conformation of the animal: for naturalists make this conformity of powers to climates a rule of judgment in ascertaining the native countries of animals, and always determine it to be that to which their powers and properties are most appropriate.

Thus the writers of natural history are perhaps unintentionally magnifying the operations of Providence, when they insist that animals do not modify and give way to the influence of other climates; but here they too commonly stop; and here the pious instructor will come in, in aid of their deficiency; for philosophers too seldom trace up causes, and wonders, and blessings to their Author. And it is peculiarly to be regretted that such a writer as Buffon, who, though not famous for his accuracy, possessed such diversified powers of description that he had the talent of making the driest subjects interesting; together with such a liveliness of delineation, that his characters of animals are drawn with a spirit and variety rather to be looked for in an historian of men than of beasts: it is to be regretted that this