But with respect to higher objects, that is to say, morality and (or in) religion, it is still more important.

Hence it appears to me, that schoolmasters should be men of genius, knowledge, experience, philosophy, and true Christianity. They should know when to use fire, and when water, and how to separate the ore from foreign combinations, by skilful process of moral chemistry, in metallurgy.

Perhaps it may seem extraordinary to those who are prejudiced against certain words, as a bull is against a red cloak, that a person professing religion should recommend philosophy. But I do not mean that abstract philosophy of words, that "vain jangling," condemned by St. Paul. I mean the philosophy of God's works, or the divine œconomy of nature. This, when it is subordinate and coadjutant to divine revelation, and always points to it, (as it always does when truly considered and interpreted) for instance, in the Parables of our Lord, his Apostles and Prophets, and even by many uninspired writers, is then a wonderful illustrator of spiritual truths, and a witness for God, who owns it as his own peculiar mode of instruction,

"tion, gold, silver, precious stones, wood, hay, stubble; "every man's work shall be made manifest, for the day shall "declare it, because it shall be revealed by fire."

from the 1st of Genesis to the end of the Revelations.

Perhaps a similitude may explain my meaning more clearly to my musical readers, than any other mode of expression. I therefore consider the illustrations of divine truths afforded by the parables of nature and natural science, as explained by analogy, in the same point of view as the accompaniments of a piece of music. The Gospel itself, is the grand subject and air of the divine concerto of the universe; and I would therefore compare it to the violino primo principale, or the piano forte part of a symphony. Now, although this contains the air, subject, and meaning of the composer, and the accompaniments by themselves are comparatively an unmeaning jargon, yet the part of the violino primo principale, if played without the accompaniments, would be less full and emphatic, and it would not be so impressive, nor so well understood, by any means. In short, the effect would be much less grand and captivating. For the harmonies resulting from various synchronizing systems, viz. violins, tenors, bases, horns, clarionetts, &c. &c. &c. all coinciding in corroboration and confirmation of the musical truths and beauties of the sublime subject, must, and do, give it a power proportionate to the degree of their judicious support.

When I turned over my books, I felt ca great desire to fathom the depths of the mysteries of Algebra and Fluxions in Muller and Robins; but not having laid a proper foundation for it at school, I found it too hopeless a task. Then I regretted my former idleness. Yet I looked at them as an ambitious prince does at the distant province which he conquers in speculation, after he shall have subdued the intermediate districts.

In fact, the carnal student, or philosopher, and the literal warrior, are much more similar than the world in general seem to apprehend; for the philosopher is an intellectual warrior, and conqueror. The vain glory which they both seek is but seldom acquired, and, if acquired, is too often ruinous to their own proper dominions. Thus ambitious princes impoverish their own subjects, and depopulate their own provinces, in subduing their neighbours. In the same manner, vain-glorious philosophers cannot, generally speaking, conquer regions of knowledge and science, without oppressing and diminishing the poor but vital and useful people of their own souls; that is to say, the sentiments of humility, meekness, and charity, which are the true riches of the moral and intellectual kingdom*. Too frequently also they lose their

* Thus when our Lord in the Gospel invites the rich young ruler to part with his wealth in favour of the poor,

faith, in proportion to their acquisition of the empty knowledge of the shadows of this world. In this case, they are ruined by their victories! They gain, say, the world; and lose the best part of their own souls.

1

There occurred not, so far as I recollect, any thing of particular moment, or importance to the object of this narrative, previous to my embarkation for India, except a transaction which shows that all my supposed love of her roism and romantic virtue was a mere shadow, with no better foundation than a cloud; in short, a mere castle built in the air, and void of all practical use and benefit. I have recorded this testimony of my weakness and depravity repeatedly, to show the vanity and emptiness of mere human virtue; and I have as often erased it, from the fear of being considered as a monster of inhumanity, and from the false shame of discovering to the world that I had poor relations. I have said to myself, this anecdote will only prove that your moral virtue was nothing but vain

and to follow his example, I doubt not that he meant more than literal riches; I believe he meant the riches of the moral kingdom, as well as those of the natural kingdom; for the young man had been vain-gloriously displaying the former, viz. "All these things have I kept from my youth up." He was therefore to part with the riches of his selfrighteousness and self-dependence, in favour of poverty of spirit.

speculation; but it will not convince other sceptics that their virtue is no better than your's. Experience alone can do that for them, ifit is indeed true.

I now add, that history, both ancient and modern, proves, that moral virtue has existed before and without the preaching of the Gospel; and has even stood very severe trials, without losing its weight in the furnace of affliction: but I would also observe, that Moses and Elias, the Law and the Prophets, reason and conscience, did and do prophesy until (or unto) John, or repentance *; and after that faith in Christ, or the kingdom of God, is preached. This in itself shows that unregenerate virtue, though mixed with moral faith, is not perfect, since it only leads to repentance. All these things are good in their day and place, and all are the precious gifts of God. Only we must be cautious, not to prefer the less to the greater, nor the means to the end.

Upon the whole, I will venture to say, that a near relation of mine was in great distress, as I heard, in poor lodgings, and in an ungenteel part of London, as I understood. I was exhorted to go and find him out, and relieve him.

ως

*In the original, Luke, xvi. it is 'Orópos xai oi weо‡ñται Ιωάννα Οι "the Law and the Prophets until John."

That is to say, John the Baptist, "A MAN sent from God."