Further Remarks taken from Lord Chesterfield's Letters to his Son.

34. Having now given you full and sufficient instructions for making you well received in the best of companies; nothing remains but that I lay before you some few rules for your conduct in such company. Many things on this subject I have mentioned before; but some few matters remain to be mentioned now.

Talk, then, frequently, but not long together, lest you tire the persons you are speaking to; for few persons talk so well upon a subject, as to keep up the attention of their hearers for any length of time.

35. Avoid telling stories in company, unless they are very short indeed, and very applicable to the subject you are upon; in this case relate them in as few words as possible, without the least digression, and with some apology; as, that you hate the telling of stories, but the shortness of it induced you. And if your story has any wit in it, be particularly careful not to laugh at it yourself. Nothing is more tiresome and disagreeable than a long tedious narrative; it betrays a gossiping disposition, and great want of imagination; and nothing is more ridiculous than to express an approbation of your own story by a laugh.

36. In relating any thing, keep clear of repetitions, or very hackneyed expressions, such as, says he, or says she. Some people will use these so often, as to take off the hearers' attention from the story; as in an organ out of tune, one pipe shall perhaps sound the whole time we are playing, and confuse the piece so as not to be understood.

37. Digressions, likewise, should be guarded against. A story is always more agreeable without them. Of this kind are, "the gentleman I am telling you of, is the son of Sir Thomas ——, who lives in Harley-street;—you must know him—his brother had a horse that won the sweepstakes at the last Newmarket meeting.—Zounds! if you don't know him you know nothing." Or, "He was an upright tall old gentleman, who wore his own long hair; don't you recollect him?"—All this is unnecessary, is very tiresome and provoking, and would he an excuse for a man's behaviour, if he was to leave us in the midst of our narrative.

38. Some people have a trick of holding the persons they are speaking to by the button, or the hands in order to be heard out; conscious, I suppose, that their tale is tiresome. Pray, never do this; if the person you speak to is not as willing to hear your story as you are to tell it, you had much better break off in the middle: for if you tire them once, they will be afraid to listen to you a second time.

39. Others have a way of punching the person they are talking to in the side, and at the end of every sentence, asking him some questions as the following—"Wasn't I right in that?"—"You know, I told you so."—"What's your opinion?" and the like; or, perhaps, they will be thrusting him, or jogging him with their elbow. For mercy's sake, never give way to this: it will make your company dreaded.

40. Long talkers are frequently apt to single out some unfortunate man present; generally the most silent one of the company, or probably him who sits next them. To this man, in a kind of half whisper, they will run on for half an hour together. Nothing can be more ill-bred. But, if one of these unmerciful talkers should attack you, if you wish to oblige him, I would recommend the hearing with patience: seem to do so at least, for you could not hurt him more than to leave him in the middle of his story, or discover any impatience in the course of it.

41. Incessant talkers are very disagreeable companions. Nothing can be more rude than to engross the conversation to yourself, or to take the words, as it were, out of another man's mouth. Every man in company has an equal claim to bear his part in the conversation, and to deprive him of it, is not only unjust, but a tacit declaration that he cannot speak so well upon the subject as yourself: you will therefore take it up. And, what can be more rude? I would as soon forgive a man that should stop my mouth when I was gaping, as take my words as it were, me while I was speaking them. Now, if this be unpardonable.

42. It cannot be less so to help out or forestall the slow speaker, as if you alone were rich in expressions, and he were poor. You may take it for granted, every one is vain enough to think he can talk well, though he may modestly deny it; helping a person out, therefore, in his expressions, is a correction that will stamp the corrector with impudence and ill-manners.

43. Those who contradict others upon all occasions, and make every assertion a matter of dispute, betray by this behaviour an unacquaintance with good-breeding. He, therefore, who wishes to appear amiable, with those he converses with, will be cautious of such expressions as these, "That can't be true, sir." "The affair is as I say." "That must be false, sir." "If what you say is true, &c." You may as well tell a man he lies at once, as thus indirectly impeach his veracity. It is equally as rude to be proving every trifling assertion with a bet or a wager—"I'll bet you fifty of it," and so on. Make it then a constant rule, in matters of no great importance, complaisantly to submit your opinion to that of others; for a victory of this kind often costs a man the loss of a friend.

44. Giving advice unasked, is another piece of rudeness: it is, in effect, declaring ourselves wiser than those to whom we give it; reproaching them with ignorance and inexperience. It is a freedom that ought not to be taken with any common acquaintance, and yet there are these who will be offended, if their advice is not taken. "Such-a-one," say they, "is above being advised. He scorns to listen to my advice;" as if it were not a mark of greater arrogance to expect every one to submit to their opinion, than for a man sometimes to follow his own.

45. There is nothing so unpardonably rude, as a seeming inattention to the person who is speaking to you; tho' you may meet with it in others, by all means avoid it yourself. Some ill-bred people, while others are speaking to them, will, instead of looking at or attending to them, perhaps fix their eyes on the ceiling, or some picture in the room, look out of the window, play with a dog, their watch-chain, or their cane, or probably pick their nails or their noses. Nothing betrays a more trifling mind than this; nor can any thing be a greater affront to the person speaking; it being a tacit declaration, that what he is saying is not worth your attention. Consider with yourself how you would like such treatment, and, I am persuaded, you will never shew it to others.

46. Surliness or moroseness is incompatible also with politeness. Such as, should any one say "he was desired to present Mr. such-a-one's respects to you," to reply, "What the devil have I to do with his respects?"—"My Lord enquired after you lately, and asked how you did," to answer, "if he wishes to know, let him come and feel my pulse," and the like. A good deal of this often is affected; but whether affected or natural, it is always offensive. A man of this stamp will occasionally be laughed at as an oddity; but in the end will be despised.

47. I should suppose it unnecessary to advise you to adapt your conversation to the company you are in. You would not surely start the same subject, and discourse of it in the same manner, with the old and with the young, with an officer, a clergyman, a philosopher, and a woman? no; your good sense will undoubtedly teach you to be serious with the serious, gay with the gay, and to trifle with the triflers.

48. There are certain expressions which are exceedingly rude, and yet there are people of liberal education that sometimes use them; as, "You don't understand me, sir." "Is it not so?" "You mistake." "You know nothing of the matter," &c. Is it not better to say, "I believe I do not express myself so as to be understood." "Let us consider it again, whether we take it right or not." It is much more polite and amiable to make some excuse for another, even in cases where he might justly be blamed, and to represent the mistake as common to both, rather than charge him with insensibility or incomprehension.

49. If any one should have promised you any thing, and not have fulfilled that promise, it would be very impolite to tell him he has forfeited his word; or if the same person should have disappointed you, upon any occasion, would it not be better to say, "You were probably so much engaged, that you forgot my affair;" or, "perhaps it slipped your memory;" rather than, "you thought no more about it:" or, "you pay very little regard to your word." For expressions of this kind leave a sting behind them—They are a kind of provocation and affront, and very often bring on lasting quarrels.

50. Be careful not to appear dark and mysterious, lest you should be thought suspicious; than which, there cannot be a more unamiable character. If you appear mysterious and reserved, others will be truly so with you: and in this case, there is an end to improvement, for you will gather no information. Be reserved, but never seem so.

51. There is a fault extremely common with some people, which I would have you avoid. When their opinion is asked upon any subject, they will give it with so apparent a diffidence and timidity, that one cannot, without the utmost pain, listen to them; especially if they are known to be men of universal knowledge. "Your Lordship will pardon me," says one of this stamp, "if I should not be able to speak to the case in hand, so well as it might be wished."—"I'll venture to speak of this matter to the best of my poor abilities and dullness of apprehension."—"I fear I shall expose myself, but in obedience to your Lordship's commands,"—and while they are making these apologies, they interrupt the business and tire the company.

52. Always look people in the face when you speak to them, otherwise you will be thought conscious of some guilt; besides, you lose the opportunity of reading their countenances; from which you will much better learn the impression your discourse makes upon them, than you can possibly do from their words; for words are at the will of every one, but the countenance is frequently involuntary.

53. If, in speaking to a person, you are not heard, and should be desired to repeat what you said, do not raise your voice in the repetition, lest you should be thought angry, on being obliged to repeat what you had said before; it was probably owing to the hearer's inattention.

54. One word only, as to swearing. Those who addict themselves to it, and interlard their discourse with oaths, can never be considered as gentlemen; they are generally people of low education, and are unwelcome in what is called good company. It is a vice that has no temptation to plead, but is, in every respect, as vulgar as it is wicked.

55. Never accustom yourself to scandal, nor listen to it; for though it may gratify the malevolence of some people, nine times out of ten it is attended with great disadvantages. The very person you tell it to, will, on reflection, entertain a mean opinion of you, and it will often bring you into a very disagreeable situation. And as there would be no evil-speakers, if there were no evil-hearers; it is in scandal as in robbery; the receiver is as bad as the thief. Besides, it will lead people to shun your company, supposing that you would speak ill of them to the next acquaintance you meet.

56. Carefully avoid talking either of your own or other people's domestic concerns. By doing the one you will be thought vain; by entering into the other, you will be considered as officious. Talking of yourself is an impertinence to the company; your affairs are nothing to them; besides, they cannot be kept too secret. And as to the affairs of others, what are they to you? In talking of matters that no way concern you, you are liable to commit blunders, and, should you touch any one in a sore part, you may possibly lose his esteem. Let your conversation, then, in mixed companies, always be general.

57. Jokes, bon-mots, or the little pleasantries of one company, will not often bear to be told in another; they are frequently local, and take their rise from certain circumstances; a second company may not be acquainted with these circumstances, and of course your story may not be understood, or want explaining; and if, after you have prefaced it with, "I will tell you a good thing," the sting should not be immediately perceived, you will appear exceedingly ridiculous, and wish you had not told it. Never, then, repeat in one place what you hear in another.

58. In most debates, take up the favourable side of the question; however, let me caution you against being clamorous; that is, never maintain an argument with heat though you know yourself right; but offer your sentiments modestly and coolly; and, if this does not prevail, give it up, and try to change the subject, by saying something to this effect, "I find we shall hardly convince one another, neither is there any necessity to attempt it; so let us talk of something else."

59. Not that I would have you give up your opinion always; no, assert your own sentiments, and oppose those of others when wrong, but let your manner and voice be gentle and engaging, and yet no ways affected. If you contradict, do it with, I may be wrong, but—I won't be positive, but I really think—I should rather suppose—If I may be permitted to say—and close your dispute with good humour, to shew you are neither displeased yourself, nor meant to displease the person you dispute with.

60. Acquaint yourself with the character and situation of the company you go into, before you give a loose to your tongue; for should you enlarge on some virtue, which anyone present may notoriously want: or should you condemn some vices which any of the company may be particularly addicted to, they will he apt to think your reflections pointed and personal, and you will be sure to give offence. This consideration will naturally lead you, not to suppose things said in general to be levelled at you.

61. Low-bred people, when they happen occasionally to be in good company, imagine themselves to be the subject of every separate conversation. If any part of the company whispers, it is about them; if they laugh, it is at them; and if any thing is said, which they do not comprehend, they immediately suppose it is meant of them.—This mistake is admirably ridiculed in one of our celebrated comedies, "I am sure, says Scrub, they were talking of me, for they laughed consumedly."

62. Now, a well-bred person never thinks himself disesteemed by the company, or laughed at, unless their reflections are so gross, that he cannot be supposed to mistake them, and his honour obliges him to resent it in a proper manner; however, be assured, gentlemen never laugh at or ridicule one another, unless they are in joke, or on a footing of the greatest intimacy. If such a thing should happen once in an age, from some pert coxcomb, or some flippant woman, it is better not to seem to know it, than to make the least reply.

63. It is a piece of politeness not to interrupt a person in a story, whether you have heard it before or not. Nay, if a well-bred man is asked whether he has heard it, he will answer no, and let the person go on, though he knows it already. Some are fond of telling a story, because they think they tell it well; others pride themselves in being the first teller of it, and others are pleased at being thought entrusted with it. Now, all these persons you would disappoint by answering yes; and, as I have told you before, as the greatest proof of politeness is to make every body happy about you, I would never deprive a person of any secret satisfaction of this sort, when I could gratify by a minute's attention.

64. Be not ashamed of asking questions, if such questions lead to information: always accompany them with some excuse, and you will never be reckoned impertinent. But, abrupt questions, without some apology, by all means avoid, as they imply design. There is a way of fishing for facts, which, if done judiciously, will answer every purpose, such as taking things you wish to know for granted: this will, perhaps, lead some officious person to set you right. So again, by saying, you have heard so and so, and sometimes seeming to know more than you do, you will often get an information, which you would lose by direct questions, as these would put people upon their guard, and frequently defeat the very end you aim at.

65. Make it a rule never to reflect on any body of people, for by this means you will create a number of enemies. There are good and bad of all professions, lawyers, soldiers, parsons or citizens. They are all men, subject to the same passions, differing only in their manner according to the way they have been bred up in. For this reason, it is unjust, as well as indiscreet, to attack them as a corps collectively. Many a young man has thought himself extremely clever in abusing the clergy. What are the clergy more than other men? Can you suppose a black gown can make any alteration in his nature? Fie, fie, think seriously, and I am convinced you will never do it.

66. But above all, let no example, no fashion, no witticism, no foolish desire of rising above what knaves call prejudices, tempt you to excuse, extenuate or ridicule the least breach of morality, but upon every occasion shew the greatest abhorrence of such proceedings, and hold virtue and religion in the highest veneration.

It is a great piece of ill-manners to interrupt any one while speaking, by speaking yourself, or calling off the attention of the company to any foreign matter. But this every child knows.

67. The last thing I shall mention, is that of concealing your learning, except on particular occasions. Reserve this for learned men, and let them rather extort it from you, than you be too willing to display it. Hence you will be thought modest, and to have more knowledge than you really have. Never seem more wise or learned than the company you are in. He who affects to shew his learning, will be frequently questioned; and if found superficial, will be sneered at; if otherwise, he will be deemed a pedant. Real merit will always shew itself, and nothing can lessen it in the opinion of the world, but a man's exhibiting it himself.

For God's sake, revolve all these things seriously in your mind, before you go abroad into life. Recollect the observations you have yourself occasionally made upon men and things; compare them with my instructions, and act wisely and consequentially, as they shall teach you.



Entrance upon the World.

1. Curino was a young man brought up to a reputable trade; the term of his apprenticeship was almost expired, and he was contriving how he might venture into the world with safety, and pursue business with innocence and success.

2. Among his near kindred, Serenus was one, a gentleman of considerable character in the sacred profession; and after he had consulted with his father, who was a merchant of great esteem and experience, he also thought fit to seek a word of advice from the divine.

3. Serenus had such a respect for his young kinsman, that he set his thought at work on this subject, and with some tender expressions, which melted the youth into tears, he put into his hand a paper of his best counsels. Curino entered upon business, pursued his employment with uncommon advantage, and, under the blessing of Heaven, advanced himself to a considerable estate.

4. He lived with honour in the world, and gave a lustre to the religion which he professed; and after a long life of piety and usefulness, he died with a sacred composure of soul, under the influences of the Christian hope.

5. Some of his neighbours wondered at his felicity in this world, joined with so much innocence, and such severe virtue; but after his death this paper was found in his closet, which was drawn up by his kinsman in holy orders, and was supposed to have a large share in procuring his happiness.



Advice to a young Man.

1. I presume you desire to be happy here and hereafter; you know there are a thousand difficulties which attend this pursuit; some of them perhaps you foresee, but there are multitudes which you could never think of. Never trust therefore to your own understanding in the things of this world, where you can have the advice of a wise and faithful friend; nor dare venture the more important concerns of your soul, and your eternal interests in the world to come, upon the mere light of nature, and the dictates of your own reason; since the word of God, and the advice of Heaven, lies in your hands. Vain and thoughtless indeed are those children of pride, who chuse to turn heathens in America; who live upon the mere religion of nature and their own stock, when they have been trained up among all these superior advantages of Christianity, and the blessings of divine revelation and grace!

2. Whatsoever your circumstances may be in this world, still value your bible as your best treasure; and whatsoever be your employment here, still look upon religion as your best business. Your bible contains eternal life in it, and all the riches of the upper world; and religion is the only way to become the possessor of them.

3. To direct your carriage towards God, converse particularly with the book of Psalms; David was a man of sincere and eminent devotion. To behave aright among men, acquaint yourself with the whole book of Proverbs: Solomon was a man of large experience and wisdom. And to perfect your directions in both these, read the Gospels and Epistles; you will find the best of rules and the best of examples there, and those more immediately suited to the Christian life.

4. As a man, maintain strict temperance and sobriety, by a wise government of your appetites and passions; as a neighbour, influence and engage all around you to be your friends, by a temper and carriage made up of prudence and goodness; and let the poor have a certain share in all your yearly profits; as a trader, keep that golden sentence of our Saviour's ever before you. Whatsoever you "would that men should do unto you, do you also unto them."

5. While you make the precepts of scripture the constant rule of your duty, you may with courage rest upon the promises of scripture as the springs of your encouragement; all divine assistances and divine recompenses are contained in them. The spirit of light and grace is promised to assist them that ask it. Heaven and glory are promised to reward the faithful and the obedient.

6. In every affair of life, begin with God; consult him in every thing that concerns you; view him as the author of all your blessings, and all your hopes, as your best friend, and your eternal portion. Meditate on him in this view, with a continual renewal of your trust in him, and a daily surrender of yourself to him, till you feel that you love him most entirely, that you serve him with sincere delight, and that you cannot live a day without God in the world.

7. You know yourself to be a man, an indigent creature and a sinner, and you profess to be a Christian, a disciple of the blessed Jesus, but never think you know Christ or yourself as you ought till you find a daily need of him for righteousness and strength, for pardon and sanctification; and let him be your constant introducer to the great God, though he sits upon a throne of grace. Remember his own words, John xiv 6. "No man cometh to the father but by me."

8. Make prayer a pleasure, and not a task, and then you will not forget nor omit it. If ever you have lived in a praying family, never let it be your fault if you do not live in one always. Believe that day, that hour, or those minutes to be wasted and lost, which any worldly pretences would tempt you to save out of the public worship of the church, the certain and constant duties of the closet, or any necessary services for God and godliness; beware lest a blast attend it, and not a blessing. If God had not reserved one day in seven to himself, I fear religion would have been lost out of the world; and every day of the week is exposed to a curse which has no morning religion.

9. See that you watch and labour, as well as pray; diligence and dependence must he united in the practice of every Christian. It is the same wise man acquaints us, that the hand of the diligent, and the blessing of the Lord, join together to make us rich, Prov. x. 4. 22. Rich in the treasures of body or mind, of time or eternity.

It is your duty indeed, under a sense of your own weakness, to pray daily against sin; but if you would effectually avoid it, you must also avoid temptation, and every dangerous opportunity. Set a double guard wheresoever you feel or suspect an enemy at hand. The world without, and the heart within, have so much flattery and deceit in them, that we must keep a sharp eye upon both, lest we are trapt into mischief between them.

10. Honour, profit, and pleasure, have been sometimes called the world's Trinity; they are its three chief idols; each of them is sufficient to draw a soul off from God, and ruin it for ever. Beware of them, therefore, and of all their subtle insinuations, if you would be innocent or happy.

Remember that the honour which comes from God, the approbation of Heaven, and your own conscience, are infinitely more valuable than all the esteem or applause of men. Dare not venture one step out of the road of Heaven, for fear of being laughed at for walking strictly in it, it is a poor religion that cannot stand against a jest.

Sell not your hopes of heavenly treasures, nor any thing that belongs to your eternal interest, for any of the advantages of the present life; "What shall it profit a man to gain the world and lose his own soul."

Remember also the words of the wise man, "He that loveth pleasure shall be a poor man;" he that indulges himself in "wine and oil," that is, in drinking, in feasting, and in sensual gratifications, "shall not be rich." It is one of St. Paul's characters of a most degenerate age, when "men become lovers of pleasure more than lovers of God." And that "fleshly lusts war against the soul," is St. Peter's caveat to the Christians of his time.

11. Preserve your conscience always soft and sensible; if but one sin force its way into that tender part of the soul, and dwell easy there, the road is paved for a thousand; iniquities.

And take heed that under any scruple, doubt, or temptation whatsoever, you never let any reasonings satisfy your conscience, which will not be a sufficient answer of apology to the great Judge at the last day.

12. Keep this thought ever in your mind. It is a world of vanity and vexation in which you live; the flatteries and promises of it are vain and deceitful; prepare, therefore, to meet disappointments. Many of its occurrences are teazing and vexatious. In every ruffling storm without, possess your spirit in patience, and let all be calm and serene within. Clouds and tempests are only found in the lower skies; the heavens above are ever bright and clear. Let your heart and hope dwell much in these serene regions; live as a stranger here on earth, but as a citizen of heaven, if you will maintain a soul at ease.

13. Since in many things we offend all, and there is not a day passes which is perfectly free from sin, let "repentance towards God, and faith in our Lord Jesus Christ," be your daily work. A frequent renewal of these exercises which make a Christian at first, will be a constant evidence of your sincere Christianity, and give you peace in life, and hope in death.

14. Ever carry about with you such a sense of the uncertainty of every thing in this life, and of life itself, as to put nothing off till to-morrow, which you can conveniently do to-day. Dilatory persons are frequently exposed to surprise and hurry in every thing that belongs to them; the time is come, and they are unprepared. Let the concerns of your soul and your shop, your trade and your religion, lie always in such order, as far as possible, that death, at a short warning, may be no occasion of a disquieting tumult in your spirit, and that you may escape the anguish of a bitter repentance in a dying hour. Farewel.

Phronimus, a considerable East-land merchant, happened upon a copy of these advices, about the time when he permitted his son to commence a partnership with him in his trade; he transcribed them with his own hand, and made a present of them to the youth, together with the articles of partnership. Here, young man, said he, is a paper of more worth than these articles. Read it over once a month, till it is wrought in your very soul and temper. Walk by these rules, and I can trust my estate in your hands. Copy out these counsels in your life, and you will make me and yourself easy and happy.



The Vision of Mirza, exhibiting a Picture of Human Life.

1. On the fifth day of the moon, which, according to the custom of my forefathers, I always keep holy, after having washed myself, and offered up my morning devotions, I ascended the high hills of Bagdat, in order to pass the rest of the day in meditation and prayer. As I was here airing myself on the tops of the mountains, I fell into a profound contemplation on the vanity of human life; and passing from one thought to another, surely, said I, man is but a shadow, and life a dream.

2. Whilst I was thus musing, I cast my eyes towards the summit of a rock that was not far from me, where I discovered one in the habit of a shepherd, with a little musical instrument in his hand. As I looked upon him, he applied it to his lips, and began to play upon it. The sound of it was exceeding sweet, and wrought into a variety of tunes that were inexpressibly melodious, and altogether different from any thing I had ever heard: they put me in mind of those heavenly airs that are played to the departed souls of good men upon their first arrival in Paradise, to wear out the impressions of the last agonies, and qualify them for the pleasures of that happy place. My heart melted away in secret raptures.

3. I had often been told that the rock before me was the haunt of a genius; and that several had been entertained with that music, who had passed by it, but never heard that the musician had before made himself visible. When he had raised my thoughts by those transporting airs which he played, to taste the pleasures of his conversation, as I looked upon him like one astonished, he beckoned to me, and, by the waving of his hand, directed me to approach the place where he sat.

4. I drew near with that reverence which is due to a superior nature; and as my heart was entirely subdued by the captivating strains I had heard, I fell down at his feet and wept. The genius smiled on me with a look of compassion and affability, that familiarized him to my imagination, and at once dispelled all the fears and apprehensions with which I approached him. He lifted me from the ground, and taking me by the hand, Mirza, said he, I have heard thee in thy soliloquies: follow me.

5. He then led me to the highest pinnacle of the rock, and placing me on the top of it, cast thy eyes eastward, said he, and tell me what thou seest. I see, said I, a huge valley, and a prodigious tide of water rolling through it.

The valley that then seest, said, he, is the vale of misery and the tide of water that thou seest, is part of the great tide of eternity.

6. What is the reason, said I, that the tide I see rises out of a thick mist at one end, and again loses itself in a thick mist at the other? What thou seest, said he, is that portion of eternity which is called time, measured out by the sun, and reaching from the beginning of the world to its consummation. Examine now, said he, this sea that is bounded with darkness at both ends, and tell me what thou discoverest in it. I see a bridge, said I; standing in the midst of the tide. The bridge thou seest said he, is human life; consider it attentively.

7. Upon a more leisurely survey of it, I found that it consisted of threescore and ten entire arches, with several broken arches, which, added to those that were entire, made up the number of about an hundred. As I was counting the arches, the genius told me that this bridge consisted at the first of a thousand arches; but that a great flood swept away the rest, and left the bridge in the ruinous condition I now beheld it; but tell me further, said he, what thou discoverest on it. I see multitudes of people passing over it, said I, and a black cloud hanging on each end of it.

8. As I looked more attentively, I saw several of the passengers dropping through the bridge, into the great, tide that flowed underneath it; and upon further examination, perceived there were innumerable trap-doors that lay concealed in the bridge, which the passengers no sooner trod upon, but they fell through them into the tide, and immediately disappeared. These hidden pitfalls were set very thick at the entrance of the bridge, so that throngs of people no sooner broke through the cloud, but many of them fell into them. They grew thinner, towards the middle, but multiplied and lay closer together towards the end of the arches that were entire.

9. There were indeed some persons, but their number was very small, that continued a kind of hobbling march on the broken arches, but fell through one after another, being quite tired and spent with so long a walk.

10. I passed some time in the contemplation of this wonderful structure; and the great variety of objects which it presented. My heart was filled with a deep melancholy, to see several dropping unexpectedly in the midst of mirth and jollity, and catching at every thing that stood by them to save themselves. Some were looking up towards the heavens in a thoughtful posture, and in the midst of a speculation, stumbled and fell out of sight. Multitudes were very busy in the pursuit of bubbles, that glittered in their eyes and danced before them; but often, when they thought themselves within the reach of them, their footing failed, and down they sunk.

11. In this confusion of objects, I observed some with scymitars in their hands, and others with urinals, who ran to and fro upon the bridge, thrusting several persons on trap-doors, which did not seem to lie in their way, and which they might have escaped, had they not been thus forced upon them.

12. The genius, seeing me indulge myself in this melancholy prospect, told me I had dwelt long enough upon it: take thine eyes off the bridge, says he, and tell me if thou seest any thing thou dost not comprehend. Upon looking up, what mean, said I, those great flights of birds that are perpetually hovering about the bridge, and settling upon it from time to time? I see vultures, harpies, ravens, cormorants, and, among many other feathered creatures, several little winged boys, that perch in great numbers upon the middle arches. These, said the genius, are envy, avarice, superstition, despair, love, with the like cares and passions that infest human life.

13. I here fetched a deep sigh: Alas, said I, man was made in vain! how is he given away to misery and mortality! tortured in life, and swallowed up in death! The genius, being moved with compassion towards me, bid me quit so uncomfortable a prospect. Look no more, said he, on man in the first stage of his existence, in his setting out for eternity; but cast thine eye on that thick mist into which the tide bears the several generations of mortals that fall into it.

14. I directed my sight as I was ordered, and (whether or no the good genius strengthened it with any supernatural force, or dissipated part of the mist that was before too thick for the eye to penetrate) I saw the valley opening; at the farther end, and spreading forth into an immense ocean, that had a huge rock of adamant running through the midst of it, and dividing it into two equal parts. The clouds still rested on one half of it, insomuch that I could discover nothing in it; but the other appeared to me a vast ocean, planted with innumerable islands, that were covered with fruits and flowers; and interwoven with a thousand little shining seas that ran among them.

15. I could see persons dressed in glorious habits, with garlands upon their heads, passing among the trees, lying down by the sides of fountains, or resting on beds of flowers; and could hear a confused harmony of singing birds, falling waters, human voices, and musical instruments. Gladness grew in me at the discovery of so delightful a scene. I wished for the wings of an eagle, that I might fly away to those happy seats; but the genius told me there was no passage to them, except through the gates of death that I saw opening every moment upon the bridge.

16. The islands, said he, that are so fresh and green before thee, and with which the whole face of the ocean appears spotted as far as thou canst see, are more in number than the sand on the sea-shore; there are myriads of islands behind those which thou here discoverest, reaching further than thine eye, or even thine imagination can extend itself. These are the mansions of good men after death, who, according to the degree and kinds of virtue in which they excelled, are distributed among these several islands, which abound with pleasures of different kinds and degrees, suitable to the relishes and perfections of those who are settled in them; every island is a paradise, accommodated to its respective inhabitants.

17. Are not these, O Mirza, habitations worth contending for? Does life appear miserable, that gives thee opportunities of earning such a reward? Is death to be feared, that will convey thee to so happy an existence? Think not man was made in vain, who has such an eternity reserved for him. I gazed, with inexpressible pleasure, on these happy islands. At length, said I, shew me now, I beseech thee, the secrets that lie hid under those dark clouds, which cover the ocean on the other side of the rock of adamant.

18. The genius making me no answer, I turned about to address myself to him a second time, but I found that he had left me; I then turned again to the vision which I had been so long contemplating: but instead of the rolling tide, the arched bridge, and the happy islands, I saw nothing but the long, hollow valley of Bagdat, with oxen, sheep, and camels grazing upon the sides of it.



Riches not productive of Happiness: The Story of Ortogrul of Basra.

IDLER, No. 99.

1. As Ortogrul of Basra was one day wandering along the streets of Bagdat, musing on the varieties of merchandize which the shops altered to his view, and observing the different occupations which busied the multitude on every side, he was awakened from the tranquillity of meditation by a crowd that obstructed his passage. He raised his eyes, and saw the Chief Vizier, who, having returned from the Divan, was entering his palace.

2. Ortogrul mingled with the attendants, and being supposed to have some petiton for the Vizier, was permitted to enter. He surveyed the spaciousness of the apartments, admired the walls hung with golden tapestry, and the floors covered with silken carpets, and despised the simple neatness of his own little habitation.

3. Surely, said he to himself, this palace is the seat of happiness, where pleasure succeeds to pleasure, and discontent and sorrow can have no admission. Whatever nature has provided for the delight of sense, is here spread forth to be enjoyed. What can mortals hope or imagine, which the master of this palace has not obtained? The dishes of luxury cover his table, the voice of harmony lulls him in his bowers; he breathes the fragrance of the groves of Java, and sleeps upon the down of the cygnets of Ganges. He speaks, and his mandate is obeyed; he wishes, and his wish is gratified! all whom he sees obey him, and all whom he hears flatter him.

4. How different, Ortogrul, is thy condition, who art doomed to the perpetual torments of unsatisfied desire, and who hast no amusement in thy power that can withhold thee from thy own reflections! They tell thee that thou art wise, but what does wisdom avail with poverty? None will flatter the poor, and the wise have very little power of flattering themselves. That man is surely the most wretched of the sons of wretchedness, who lives with his own faults and follies always before him, and who has none to reconcile him to himself by praise and veneration. I have long sought content, and have not found it; I will from this moment endeavour to be rich.

5. Full of his new resolution, he shut himself in his chamber for six months, to deliberate how he should grow rich; he sometimes proposed to offer himself as a counsellor to one of the kings of India, and sometimes resolved to dig for diamonds in the mines of Golconda. One day, after some hours passed in violent fluctuation of opinion, sleep insensibly seized him in his chair; he dreamed that he was ranging a desert country in search of some one that might teach him to grow rich; and as he stood on the top of a hill shaded with cypress, in doubt whither to direct his steps, his father appeared on a sudden, standing before him.

6. Ortogrul, said the old man, I know thy perplexity; listen to thy father; turn thine eye on the opposite mountain. Ortogrul looked, and saw a torrent tumbling down the rocks, roaring with the noise of thunder, and scattering, its foam on the impending woods. Now, said his father, behold the valley that lies between the hills.

7. Ortogrul looked, and espied a little well, out of which issued a small rivulet. Tell me now, said his father, dost thou wish for sudden affluence, that may pour upon thee like the mountain torrent, or for a slow and gradual increase, resembling the rill gliding from the well? Let me be quickly rich, said Ortogrul; let the golden stream be quick and violent.

8. Look round thee, said his father, once again. Ortogrul looked, and perceived the channel of the torrent dry and dusty; but following the rivulet from the well, he traced it to a wide lake, which the supply, slow and constant, kept always full. He waked, and determined to grow rich by silent profit, and persevering industry.

9. Having sold his patrimony, he engaged in merchandise, and in twenty years purchased lands, on which he raised a house equal in sumptuousness to that of the Vizier, to which he invited all the ministers of pleasure, expecting to enjoy all the felicity which he had imagined riches able to afford. Leisure soon made him weary of himself, and he longed to be persuaded that he was great and happy. He was courteous and liberal; he gave all that approached him hopes of pleasing him, and all who should please him, hopes of being rewarded. Every art of praise was tried, and every source of adulatory fiction was exhausted.

10, Ortogrul heard his flatterers without delight, because he found himself unable to believe them. His own heart told him its frailties. His own understanding reproached him with his faults. How long, said he, with a deep sigh, have I been labouring in vain to amass wealth, which at last is useless? Let no man hereafter wish to be rich, who is already too wise to be flattered.



Of the Scriptures, as the Rule of Life.

1. As you advance in years and under standing, I hope you, will be able to examine for yourself the evidence of the Christian religion, and that you will be convinced, on rational grounds, of its divine authority. At present, such enquiries would demand more study, and greater powers of reasoning, than your age admits of. It is your part, therefore, till you are capable of understanding the proofs, to believe your parents and teachers, that the holy scriptures are writings inspired by God, containing a true history of facts, in which we are deeply concerned—a true recital of the laws given by God to Moses, and of the precepts of our blessed Lord and Saviour, delivered from his own mouth to his disciples, and repeated and enlarged upon in the edifying epistles of his Apostles; who were men chosen from amongst those who had the advantage of conversing with our Lord, to bear witness of his miracles and resurrection—and who, after his ascension, were assisted and inspired by the Holy Ghost.

2. This sacred volume must be the rule of your life. In it you will find all truths necessary to be believed; and plain and easy directions for the practice of every duty. Your bible, then, must be your chief study and delight; but, as it contains many various kinds of writing—some parts obscure and difficult of interpretation, others plain and intelligible to the meanest capacity—I would chiefly recommend to your frequent perusal, such parts of the sacred writings as are most adapted to your understanding, and most necessary for your instruction.

3. Our Saviour's precepts were spoken to the common people amongst the Jews; and were therefore given in a manner easy to be understood, and equally striking and instructive to the learned and unlearned; for the most ignorant may comprehend them, whilst the wisest must be charmed and awed by the beautiful and majestic simplicity with, which they are expressed. Of the same kind are the Ten Commandments, delivered by God to Moses; which, as they were designed for universal laws, are worded in the most concise and simple manner, yet with a majesty which commands our utmost reverence.

4. I think you will receive great pleasure, as well as improvement, from the historical books of the Old Testament; provided you read them as an history in a regular course, and keep the thread of it in your mind as you go on. I know of none, true or fictitious, that is equally wonderful, interesting, or affecting; or that is told in so short and simple a manner as this, which is of all histories the most, authentic.

5. I shall give you some brief directions, concerning the method and course I wish you to pursue, in reading the Holy Scriptures. May you be enabled to make the best use of this most precious gift of God—this sacred treasure of knowledge!—May you read the bible, not as a task, nor as the dull employment of that day only in which you are forbidden more lively entertainments—but, with a sincere and ardent desire of instruction; with that love and delight in God's word, which the holy Psalmist so pathetically felt and described, and which is the natural consequence of loving God and virtue.

6. Though I speak this of the bible in general, I would not be understood to mean, that every part of the volume is equally interesting. I have already said, that it consists of various matter, and various kinds of books, which must be read with different views and sentiments.

7. The having some general notion of what you are to expect from each book, may possibly help you to understand them. I shall treat you as if you were perfectly new to the whole; for so I wish you to consider yourself; because the time and manner in which children usually read the bible, are very ill-calculated to make them really acquainted with it; and too many people who have read it thus, without understanding it in their youth, satisfy themselves that they know enough of it, and never afterwards study it with attention when they come to a mature age.

8. If the feelings of your heart, whilst you read, correspond with those of mine whilst I write, I shall not be without the advantage of your partial affection, to give weight to my advice; for, believe me, my heart and eyes overflow with tenderness, when I tell you how warm and earnest my prayers are for your happiness here and hereafter.

Of Genesis.

9. I now proceed to give you some short sketches of the matter contained in the different books of the Bible, and of the course in which they ought to be read.

10. The first book, Genesis, contains the most grand, and, to us, the most interesting events, that ever happened in the universe: The creation of the world, and of man; the deplorable fall of man, from his first state of excellence and bliss, to the distressed condition in which we see all his descendants continue: The sentence of death pronounced on Adam and on all his race; with the reviving promise of that deliverance, which has since been wrought for us by our blessed Saviour: The account of the early state of the world; of the universal deluge: The division of mankind into different nations and languages: The story of Abraham, the founder of the Jewish people, whose unshaken faith and obedience, under the severest trial human nature could sustain, obtained such favour in the sight of God, that he vouchsafed to stile him his friend, and promised to make of his posterity a great nation; and that in his seed—that is, in one of his descendants—all the kingdoms of the earth should be blessed. This, you will easily see, refers to the Messiah, who was to be the blessing and deliverance of all nations.

11. It is amazing that the Jews, possessing this prophecy among many others, should have been so blinded by prejudice, as to have expected from, this great personage, only a temporal deliverance of their own nation from the subjection to which they were reduced under the Romans: It is equally amazing, that some Christians should, even now, confine the blessed effects of his appearance upon earth, to this or that particular sect or profession, when he is so clearly and emphatically described as the Saviour of the whole world.

12. The story of Abraham's proceeding to sacrifice his only son, at the command of God, is affecting in the highest degree, and sets forth a pattern of unlimited resignation, that every one ought to imitate in those trials of obedience under temptation, or of acquiescence under afflicting dispensations, which fall to their lot: of this we may be assured, that our trials will be always proportioned to the powers afforded us. If we have not Abraham's strength of mind, neither shall we be called upon to lift the bloody knife against the bosom of an only child; but, if the almighty arm should be lifted up against him, we must be ready to resign him, and all we hold dear, to the divine will.

13. This action of Abraham has been censured by some who do not attend to the distinction between obedience to a specified command, and the detestably cruel sacrifices of the heathens, who sometimes voluntarily, and without any divine injunctions, offered up their own children, under the notion of appeasing the anger of their gods. An absolute command from God himself—as in the case of Abraham—entirely alters the moral nature of the action; since he, and he only, has a perfect sight over the lives of his creatures, and may appoint whom he will, either angel or man, to be his instrument of destruction.

14. That it was really the voice of God which pronounced the command, and not a delusion, might be made certain to Abraham's mind, by means we do not comprehend, but which we know to be within the power of him who made our souls as well as bodies, and who can control and direct every faculty of the human mind: and we may be assured, that if he was pleased to reveal himself so miraculously, he would not leave a possibility of doubting whether it was a real or an imaginary revelation: thus the sacrifice of Abraham appears to be clear of all superstition, and, remains the noblest instance of religious faith and submission, that was ever given by a mere man: we cannot wonder that the blessings bestowed on him for it, should have been extended to his posterity.

15. This book proceeds with the history of Isaac, which becomes very interesting to us, from the touching scene I have mentioned—and, still more so, if we consider him as the type of our Saviour: it recounts his marriage with Rebecca—the birth and history of his two sons, Jacob,—the father of the twelve tribes, and Esau, the father of the Edomites or Idumeans—the exquisitively affecting story of Joseph and his brethren—and of his transplanting the Israelites into Egypt, who there multiplied to a great nation.

Of Exodus.

16. In Exodus, you read of a series of wonders, wrought by the Almighty to rescue the oppressed Israelites from the cruel tyranny of the Egyptians, who having first received them as guests, by degrees reduced them to a state of slavery. By the most peculiar mercies and exertion in their favour, God prepared his chosen people to receive, with reverent and obedient hearts, the solemn restitution of those primitive laws, which probably he had revealed to Adam and his immediate descendants; or which, at least, he had made known by the dictates of conscience, but which time, and the degeneracy of mankind, had much obscured.

17. This important revelation was made to them in the wilderness of Sinai; there, assembled before the burning mountain, surrounded with "blackness, and darkness, and tempest," they heard the awful voice of God pronounce the eternal law, impressing it on their hearts with circumstances of terror, but without those encouragements and those excellent promises, which were afterwards offered to mankind by Jesus Christ. Thus were the great laws of morality restored to the Jews, and through them transmitted to other nations; and by that means a great restraint was opposed to the torrent of vice and impiety which began to prevail over the world.

18. To these moral precepts; which are of perpetual and universal obligation, were superadded, by the ministration of Moses, many peculiar institutions, wisely adapted to different ends—either to fix the memory of those past deliverances, which were figurative of a future and far greater salvation—to place inviolable barriers between the Jews and the idolatrous nations, by whom they were surrounded—or, to be the civil law by which the community was to be governed.

19. To conduct this series of events, and to establish these laws with his people, God raised up that great prophet Moses, whose faith and piety enabled him to undertake and execute the most arduous enterprizes, and to pursue, with unabated zeal, the welfare of his countrymen; even in the hour of death, this generous ardour still prevailed; his last moments were employed in fervent prayers for their prosperity, and, in rapturous gratitude, for the glimpse vouchsafed him of a Saviour, far greater than himself, whom God would one day raise up to his people.

20. Thus did Moses, by the excellency of his faith, obtain a glorious pre-eminence among the saints and prophets in heaven; while on earth he will be for ever revered as the first of those benefactors to mankind, whose labours for the public good have endeared their memory to all ages.

Of Leviticus, Numbers, and Deuteronomy.

21. The next book is Leviticus, which contains little besides the laws for the peculiar ritual observance of the Jews, and therefore affords no great instruction to us now; you may pass it over entirely; and for the same reason you may omit the first eight chapters of Numbers. The rest of Numbers is chiefly a continuation of the history, with some ritual laws.

22. In Deuteronomy, Moses makes a recapitulation of the foregoing history, with zealous exhortations to the people, faithfully to worship and obey that God who had worked such amazing wonders for them: he promises them the noblest temporal blessings, if they prove obedient, and adds the most awful and striking denunciations against them, if they rebel, or forsake the true God.

23. I have before observed, that the sanctions of the Mosaic law, were temporal rewards and punishments; those of the New Testament are eternal. These last, as they are so infinitely more forcible than the first, were reserved for the last, best gift to mankind—and were revealed by the Messiah, in the fullest and clearest manner. Moses, in this book, directs the method in which the Israelites were to deal with the seven nations, whom they were appointed to punish for their profligacy and idolatry; and whose land they were to possess, when they had driven out the old inhabitants. He gives them excellent laws, civil as well as religious, which were after the standing municipal laws of that people. This book concludes with Moses' song and death.

Of Joshua.

24. The book of Joshua contains the conquests of the Israelites over the seven nations, and their establishment in the promised land. Their treatment of these conquered nations must appear to you very cruel and unjust, if you consider it as their own act, unauthorised by a positive command; but they had the most absolute injunctions not to spare these corrupt people—"to make no covenant with them, nor shew mercy to them, but utterly to destroy them:"—and the reason is given, "lest they should turn away the Israelites from following the Lord, that they might serve other gods." The children of Israel are to be considered as instruments in the hand of the Lord, to punish those whose idolatry and wickedness had deservedly brought destruction on them: this example, therefore, cannot be pleaded in behalf of cruelty, or bring any imputation on the character of the Jews.

25. With regard to other cities, which did not belong to these seven nations, they were directed to deal with them, according to the common law of arms at that time. If the city submitted, it became tributary, and the people were spared; if it resisted, the men were to be slain, but the women and children saved.

26. Yet, though the crime of cruelty cannot be justly laid to their charge on this occasion, you will observe in the course of their history, many things recorded of them very different from what you would expect from the chosen people of God, if you supposed them selected on account of their own merit; their national character was by no means amiable; and we are repeatedly told, that they were not chosen for their superior righteousness—"for they were a stiff-necked people, and provoked the Lord with their rebellions from the day they left Egypt."—"You have been rebellious against the Lord (says Moses) from the day that I knew you." And he vehemently exhorts them, not to flatter themselves that their success was, in any degree, owing to their own merits.

27. They were appointed to be the scourge of other nations, whose crimes rendered them fit objects of divine chastisement. For the sake of righteous Abraham, their founder, and perhaps for many other wise reasons, undiscovered to us, they were selected from a world over-run with idolatry, to preserve upon earth the pure worship of the one only God, and to be honoured with the birth of the Messiah amongst them. For this end, they were precluded, by divine command, from mixing with any other people, and defended, by a great number of peculiar rites and observances, from falling into the corrupt worship practised by their neighbours.

Of Judges, Samuel, and Kings.

28. The book of Judges, in which you will find the affecting stories of Sampson and Jeptha, carries on the history from the death of Joshua, about two hundred and fifty years; but, the facts are not told in the times in which they happened, which makes some confusion; and it will be necessary to consult the marginal dates and notes, as well as the index, in order to get any clear idea of the succession of events during that period.

29. The history then proceeds regularly through the two books of Samuel, and those of Kings: nothing can be more interesting and entertaining than the reigns of Saul, David, and Solomon: but, after the death of Solomon, when ten tribes revolted from his son Rehoboam, and became a separate kingdom, you will find some difficulty in understanding distinctly the histories of the two kingdoms of Israel and Judah, which are blended together, and by the likeness of the names, and other particulars, will be apt to confound your mind, without great attention to the different threads thus carried on together: The index here will be of great use to you. The second book of Kings concludes with the Babylonish captivity, 588 years before Christ—'till which time the kingdom of Judah had descended uninterruptedly in the line of David.

Of Chronicles, Ezra, Nehemiah, and Esther.

30. The first book of Chronicles begins with a genealogy from Adam, through all the tribes of Israel and Judah; and the remainder is the same history which is contained in the books of Kings, with little or no variation, till the separation of the ten tribes: From that period it proceeds with the history of the kingdom of Judah alone, and gives, therefore, a more regular and clear account of the affairs of Judah, than the book of Kings. You may pass over the first book of Chronicles, and the nine first chapters of the second book: but, by all means, read the remaining chapters, as they will give you more clear and distinct ideas of the history of Judah, than that you read in the second book of Kings. The second of Chronicles ends, like the second of Kings, with the Babylonish captivity.

31. You must pursue the history in the book of Ezra, which gives the account of the return of some of the Jews on the edict of Cyrus, and of the re-building the Lord's temple.

32. Nehemiah carries on the history for about twelve years, when he himself was governor of Jerusalem, with authority to re-build the walls, &c.

33. The story of Esther is prior in time to that of Ezra and Nehemiah; us you will see by the marginal dates; however, as it happened during the seventy years captivity, and is a kind of episode, it may be read in its own place.

34. This is the last of the canonical books that is properly historical; and I would therefore advise, that you pass over what follows, till you have continued the history through the Apocryphal Books.

Of Job.

35. The history of Job is probably very ancient, though that is a point upon which learned men have differed: It is dated, however, 1520 years before Christ: I believe it is uncertain by whom it was written: many parts of it are obscure, but it is well worth studying, for the extreme beauty of the poetry, and for the noble and sublime devotion it contains.

36. The subject of the dispute between Job and his pretended friends, seems to be, whether the Providence of God distributes the rewards and punishments of this life; in exact proportion to the merit or demerit of each individual. His antagonists suppose that it does; and therefore infer from Job's uncommon calamities, that, notwithstanding his apparent righteousness, he was in reality a grievous sinner: They aggravate his supposed guilt, by the imputation of hypocrisy, and call upon him to confess it, and to acknowledge the justice of his punishment.

37. Job asserts his own innocence and virtue in the most pathetic manner, yet does not presume to accuse the Supreme Being of injustice. Elihu attempts to arbitrate the matter, by alledging the impossibility that so frail and ignorant a creature as man should comprehend the ways of the Almighty, and therefore condemns the unjust and cruel inference the three friends had drawn from the sufferings of Job. He also blames Job for the presumption of acquitting himself of all iniquity, since the best of men are not pure in the sight of God—but all have something to repent of; and he advises him to make this use of his afflictions.

38. At last, by a bold figure of poetry, the Supreme Being himself is introduced, speaking from the whirlwind, and silencing them all by the most sublime display of his own power, magnificence, and wisdom, and of the comparative littleness and ignorance of men.—This, indeed, is the only conclusion of the argument, which could be drawn at a time when life and immortality were not yet brought to light: a future retribution is the only satisfactory solution of the difficulty arising from the sufferings of good people in this life.

Of the Psalms.

39. Next follow the Psalms, with which you cannot be too conversant. If you have any taste, either for poetry or devotion, they will be your delight, and will afford you a continual feast. The Bible translation is far better than that used in the common prayer-book, and will often give you the sense, when the other is obscure. In this, as well as in all other parts of the scripture, you must be careful always to consult the margin, which gives you the corrections made since the last translation, and it is generally preferable to the words of the text.

40. I would wish you to select some of the Psalms that please you best, and get them by heart; or, at least, make yourself master of the sentiments contained in them: Dr. Delaney's life of David, will shew you the occasions on which several of them were composed, which add much to their beauty and propriety; and by comparing them with the events of David's life, you will greatly enhance your pleasure in them.

41. Never did the spirit of true piety breathe more strongly than in these divine songs; which being added to a rich vein of poetry, makes them more captivating to my heart and imagination, than any thing I ever read. You will consider how great disadvantages any poem must sustain from being rendered literally into prose, and then imagine how beautiful these must be in the original.—May you be enabled by reading them frequently, to transfuse into your own breast that holy flame which inspired the writer!—To delight in the Lord, and in his laws, like the Psalmist—to rejoice in him always, and to think "one day in his courts better than a thousand!"—But may you escape the heart-piercing sorrow of such repentance as that of David—by avoiding sin, which humbled this unhappy king to the dust—and which cost him such bitter anguish, as it is impossible to read of without being moved.

42. Not all the pleasures of the most prosperous sinners, could counterbalance the hundredth part of those sensations described in his penitential psalms—and which must be the portion of every man, who has fallen from a religious state into such crimes, when once he recovers a sense of religion and virtue, and is brought to a real hatred of sin. However, available such repentance may be to the safety and happiness of the soul after death, it is a state of such exquisite suffering here, that one cannot be enough surprised at the folly of those who indulge sin, with the hope of living to make their peace with God by repentance.

43. Happy are they who preserve their innocence unsullied by any great or wilful crimes, and who have only the common failings of humanity to repent of, these are suffiently mortifying to a heart deeply smitten with the love of virtue, and with the desire of perfection.

44. There are many very striking prophecies of the Messiah in these divine songs, particularly in psalm xxii. Such may be found scattered up and down almost throughout the Old Testament. To bear testimony to him, is the great and ultimate end for which the spirit of prophecy was bestowed on the sacred writers;—but, this will appear more plainly to you when you enter on the study of prophecy, which you are now much too young to undertake.

Of the Proverbs, Ecclesiastes, Solomon's Song, the Prophecies, and Apocrypha.

45. The Proverbs and Ecclesiastes are rich stores of wisdom; from which I wish you to adopt such maxims as may be of infinite use, both to your temporal and eternal interest. But, detached sentences are a kind of reading not proper to be continued long at a time; a few of them, well chosen and digested, will do you much more service, than to read half a dozen chapters together: in this respect, they are directly opposite to the historical books, which, if not read in continuation, can hardly be understood, or retained to any purpose.

46. The Song of Solomon is a fine poem—but its mystical reference to religion lies too deep for a common understanding: if you read it, therefore, it will be rather as matter of curiosity than of edification.

47. Next follow the Prophecies; which, though highly deserving the greatest attention and study, I think you had better omit for some years, and then read them with a good Exposition, as they are much too difficult for you to understand without assistance. Dr. Newton on the prophecies, will help you much, whenever you undertake this study; which you should by all means do when your understanding is ripe enough; because one of the main proofs of our religion rests on the testimony of the prophecies; and they are very frequently quoted, and referred to, in the New Testament: besides, the sublimity of the language and sentiments, through all the disadvantages of a antiquity and translation, must, in very many passages, strike every person of taste; and the excellent moral and religious precepts found in them, must be useful to all.

48. Though I have spoken of these books in the order in which they stand, I repeat, that they are not to be read in that order—but that the thread of the history is to be pursued, from Nehemiah to the first book of the Maccabees, in the Apocrypha; taking care to observe the chronology regularly, by referring to the index, which supplies the deficiencies of this history from Josephus's Antiquities of the Jews. The first of Maccabees carries on the story till within 195 years of our Lord's circumcision: the second book is the same narrative, written by a different hand, and does not bring the history so forward as the first; so that it may be entirely omitted, unless you have the curiosity to read some particulars of the heroic constancy of the Jews, under the tortures inflicted by their heathen conquerors, with a few other things not mentioned in the first book.

49. You must then connect the history by the help of the index, which will give you brief heads of the changes that happened in the state of the Jews, from this time till the birth of the Messiah.

50. The other books of the Apocrypha, though not admitted as of sacred authority, have many things well worth your attention; particularly the admirable book called Ecclesiasticus, and the book of Wisdom. But, in the course of reading which I advise, these must be omitted till after you have gone through the Gospels and Acts, that you may not lose the historical thread.

Of the New Testament, which is constantly to be referred to as the Rule and Direction of our moral Conduct.

51. We come now to that part of scripture, which is the most important of all, and which you must make your constant study, not only till you are thoroughly acquainted with but all your life long; because, how often soever repeated, it is impossible to read the life and death of our blessed Saviour, without renewing and increasing in our hearts that love and reverence, and gratitude towards him, which is so justly due for all he did and suffered for us! Every word that fell from his lips is more precious than all the treasures of the earth; for his "are the words of eternal life!" They must therefore be laid up in your heart, and constantly referred to on all occasions, as the rule and directions of all your actions; particularly those very comprehensive moral precepts he has graciously left with us, which can never fail to direct us aright, if fairly and honestly applied: such as, "whatsoever you would that men should do unto you, even so do unto them." There is no occasion, great or small, on which you may not safely apply this rule for the direction of your conduct; and, whilst your heart honestly adheres to it, you can never be guilty of any sort of injustice or unkindness.

52. The two great commandments, which contain the summary of our duty to God and man, are no less easily retained, and made a standard by which to judge our own hearts—"To love the Lord our God, with all our own hearts, with all our minds, with all our strength; and our neighbour (or fellow-creature) as ourselves."—"Love worketh no ill to his neighbour." Therefore, if you have true benevolence, you will never do any thing injurious to individuals, or to society.

53. Now, all crimes whatever, are (in their remoter consequences at least, if not immediately and apparently) injurious to the society in which we live. It is impossible to love God without desiring to please him, and, as far as we are able, to resemble him: therefore the love of God must lead to every virtue in the highest degree; and, we may be sure we do not truly love him, if we content ourselves with avoiding flagrant sins, and do not strive, in good earnest, to reach the greatest degree of perfection we are capable of. Thus do these few words direct as to the highest Christian virtue. Indeed; the whole tenor of the Gospel, is to offer us every help, direction, and motive, that can enable us to attain that degree of perfection on which depends our eternal good.

Of the Example set by our Saviour, and his Character.

54. What an example is set before us in our blessed master! How is his whole life, from earliest youth, dedicated to the pursuits of true wisdom, and to the practice of the most exalted virtue! When you see him, at twelve years of age, in the temple amongst the doctors, hearing them, and asking them questions on the subject of religion, and astonishing them all with his understanding and answers—you will say, perhaps, "Well might the Son of God, even at those years, be far wiser than the aged; but, can a mortal child emulate such heavenly wisdom! Can such a pattern be proposed to my imitation?"—Yes, certainly;—remember that he has bequeathed to you his heavenly wisdom, as far as concerns your own good. He has left you such declarations of his will, and of the consequences of your actions, as you are, even now, fully able to understand, if you will but attend to them. If, then, you will imitate his zeal for knowledge, if you will delight in gaining information and improvement, you may even now become "wise unto salvation."

55. Unmoved by the praise he acquired amongst these learned men, you see him meekly return to the subjection of a child, under those who appeared to be his parents, though he was in reality their Lord; you see him return to live with them, to work for them, and to be the joy and solace of their lives; till the time came, when he was to enter on that scene of public action, for which his heavenly Father had sent him from his own right hand, to take upon him the form of a poor carpenter's son.

56. What a lesson of humility is this, and of obedience to parents!—When, having received the glorious testimony from heaven, of his being the beloved Son of the most High, he enters on his public ministry, what an example does he give us, of the most extensive and constant benevolence!—how are all his hours spent in doing good to the souls and bodies of men!—not the meanest sinner is below his notice:—To reclaim and save them, he condescends to converse familiarly with the most corrupt as well as the most abject. All his miracles are wrought to benefit mankind; not one to punish and afflict them. Instead of using the almighty power which accompanied him, to the purpose of exalting himself, and treading down his enemies, he makes no other use of it than to heal and to save.

57. When you come to read of his sufferings and death, the ignominy and reproach, the sorrow of mind, and torment of body, which he submitted to—when you consider, that it was all for our sakes—"that by his stripes we are healed,"—and by his death we are raised from destruction to everlasting life—what can I say that can add any thing to the sensations you must then feel? No power of language can make the scene more touching than it appears in the plain and simple narrations of the Evangelists. The heart that is unmoved by it, can be scarcely human; but the emotions of tenderness and compunction; which almost every one feels in reading this account, will be of no avail, unless applied to the true end—unless it inspires you with a sincere and warm affection towards your blessed Lord—with a firm resolution to obey his commands—to be his faithful disciple—and ever renounce and abhor those sins, which brought mankind under divine condemnation, and from which we have been redeemed at so clear a rate.

58. Remember that the title of Christian, or follower of Christ, implies a more than ordinary degree of holiness and goodness. As our motives to virtue are stronger than those which are afforded to the rest of mankind, our guilt will be proportionally greater if we depart from it.

59. Our Saviour appears to have had three great purposes in descending from his glory, and dwelling amongst men. The first, to teach them true virtue, both by his example and precepts: the second, to give them the most forcible motives to the practice of it, by "bringing life and immortality to light;" by shewing them the certainty of a resurrection and judgment, and the absolute necessity of obedience to God's laws. The third, to sacrifice himself for us, to obtain by his death the remission of our sins, upon our repentance and reformation, and the power of bestowing on his sincere followers, the inestimable gift of immortal happiness.

A Comparative View of the Blessed and Cursed at the Last Day, and the Inference to be drawn from it.

60. What a tremendous scene of the last day does the gospel place before our eyes!—of that day, when you and every one of us shall awake from the grave, and behold the Son of God, on his glorious tribunal, attended by millions of celestial beings, of whose superior excellence we can now form no adequate idea—When, in presence of all mankind, of those holy angels, and of the great Judge himself, you must give an account of your past life, and hear your final doom, from which there can be no appeal, and which must determine your fate to all eternity: then think—if for a moment you can hear the thought—what will be the desolation, shame, and anguish of those wretched souls, who shall hear these dreadful words—"Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels."—Oh!—I cannot support even the idea of your becoming one of those undone, lost creatures! I trust in God's mercy, that you will make a better use of that knowledge of his will, which he has vouchsafed you, and of those amiable dispositions he has given you.

61. Let us, therefore, turn from this horrid, this insupportable view—and rather endeavour to imagine, as far as is possible, what will be the sensations of your soul, if you shall hear our heavenly Judge address you in these transporting words—"Come thou blessed of my Father, inherit the kingdom prepared for you from the foundation of the world."—Think, what it must be, to become an object of the esteem and applause—not only of all mankind assembled together—but of all the host of heaven, of our blessed Lord himself—nay, of his and our Almighty Father:—to find your frail flesh changed in a moment into a glorious celestial body, endowed with perfect beauty, health, and agility;—to find your soul cleansed from all its faults and infirmities; exalted to the purest and noblest affections; overflowing with divine love and rapturous gratitude!—to have your understanding enlightened and refined; your heart enlarged and purified; and every power, and disposition of mind and body, adapted to the highest relish of virtue and happiness!—Thus accomplished, to be admitted into the society of amiable and happy beings, all united in the most perfect peace and friendship, all breathing nothing but love to God, and to each other;—with them to dwell in scenes more delightful than the richest imagination can paint—free from every pain and care, and from all possibility of change or satiety:—but, above all, to enjoy the more immediate presence of God himself—to be able to comprehend and admire his adorable perfections in a high degree, though still far short of their infinity—to be conscious, of his love and favour, and to rejoice in the light of his countenance!

62. But here all imagination fails:—we can form no idea of that bliss which may be communicated to us by such a near approach to the source of all beauty and all good:—we must content ourselves with believing, "that it is what mortal eye hath not seen, nor ear heard, neither hath it entered into the heart of man to conceive." The crown of all our joys will be, to know that we are secure of possessing them for ever—what a transporting idea!

63. Can you reflect on all these things, and not feel the most earnest longings after immortality? Do not all other views and desires seem mean and trifling, when compared with this?—And does not your inmost heart resolve, that this shall be the chief and constant object of its wishes and pursuit, through the whole course of your life?

64. If you are not insensible to that desire of happiness which seems woven into our nature, you cannot surely be unmoved by the prospect of such a transcendant degree of it; and that—continued to all eternity—perhaps continually increasing. You cannot but dread the forfeiture of such an inheritance as the most insupportable evil!—Remember then—remember the conditions on which alone it can be obtained. God will not give to vice, to carelessness, or sloth, the prize he has proposed to virtue. You have every help that can animate your endeavours: You have written laws to direct you—the example of Christ and his disciples to encourage you—the most awakening motives to engage you—and you have, besides, the comfortable promise of constant assistance from the Holy Spirit, if you diligently and sincerely pray for it. O! let not all this mercy be lost upon you—but give your attention to this your only important concern, and accept, with profound gratitude, the inestimable advantages that are thus affectionately offered you.

65. Though the four Gospels are each of them a narration of the life, sayings, and death of Christ; yet as they are not exactly alike, but some circumstances and sayings omitted in one, are recorded in another, you must make yourself perfectly master of them all.

66. The Acts of the Holy Apostles, endowed with the Holy Ghost, and authorised by their Divine Master, come next in order to be read. Nothing can be more interesting and edifying, than the history of their actions—of the piety, zeal, and courage, with which they preached the glad tidings of salvation, and of the various exertions of the wonderful powers conferred on them by the Holy Spirit for the confirmation of their mission.

Character of St. Paul.

67. The character of St. Paul, and his miraculous conversion, demand your particular attention: most of the Apostles were men of low birth and education; but St. Paul was a Roman citizen; that is, he possessed the privileges annexed to the freedom of the city of Rome, which was considered as a high distinction in those countries that had been conquered by the Romans. He was educated amongst the most learned sect of the Jews, and by one of their principal doctors. He was a man of extraordinary eloquence, as appears not only in his writings, but in several speeches in his own defence, pronounced before governors and courts of justice, when he was called to account for the doctrines he taught.

68. He seems to have been of an uncommonly warm temper, and zealous in whatever religion he professed: his zeal, before his conversion, shewed itself in the most unjustifiable actions, by furiously persecuting the innocent Christians: but, though his actions were bad, we may be sure his intentions were good; otherwise we should not have seen a miracle employed to convince him of his mistake, and to bring him into the right way.

69. This example may assure us of the mercy of God towards mistaken consciences, and ought to inspire us with the most enlarged charity and good will towards those whose erroneous principles mislead their conduct: instead of resentment and hatred against their persons, we ought only to feel an active wish of assisting them to find the truth, since we know not whether, if convinced, they might not prove, like St. Paul, chosen vessels to promote the honour of God, and of true religion.

70. It is not now my intention to enter with you into any of the arguments for the truth of Christianity, otherwise it would be impossible wholly to pass over that which arises from this remarkable conversion, and which has been so admirably illustrated by a nobler writer, whose tract on this subject is in everybody's hands.

Of the Epistles.

71. Next follow the Epistles, which make a very important part of the New Testament; and you cannot be too much employed in reading them. They contain the most excellent precepts and admonitions; and are of particular use in explaining more at large several doctrines of Christianity, which we could not so fully comprehend without them.

72. There are indeed, in the Epistles of St. Paul, many passages hard to be understood: such in particular are the first eleven chapters to the Romans; the greater part of his Epistles to the Corinthians and Galatians; and several chapters of that to the Hebrews. Instead of perplexing yourself with these more obscure passages of scripture, I would wish you to employ your attention chiefly on those that are plain; and to judge of the doctrines taught in the other parts, by comparing them with what you find in these. It is through the neglect of this rule, that many have been led to draw the most absurd doctrines from the Holy Scriptures.

73. Let me particularly recommend to your careful perusal, the xii, xiii, xiv, and xv chapters of the Epistle to the Romans. In the xiv chapter, St. Paul has in view the difference between the Jewish and Gentile (or Heathen) converts at that time; the former were disposed to look with horror on the latter, for their impiety in not paying the same regard to the distinctions of days and meats that they did; and the latter, on the contrary, were inclined to look with contempt on the former, for their weakness and superstition.

74. Excellent is the advice which the Apostle gives to both parties: he exhorts the Jewish converts not to judge and the Gentiles not to despise; remembering that the kingdom of Heaven is not meat and drink, but righteousness and peace, and joy in the Holy Ghost.

75. Endeavour to conform yourself to this advice; to acquire a temper of universal candour and benevolence; and learn neither to despise nor condemn any persons on account of their particular modes of faith and worship: remembering always, that goodness is confined to no party, that there are wise and worthy men among all the sects of Christians, and that to his own master every one must stand or fall.

76. I will enter no farther into the several points discussed by St. Paul in his various epistles; most of them are too intricate for your understanding at present, and many of them beyond my abilities to state clearly. I will only again recommend to you, to read those passages frequently, which, with, so much fervor and energy, excite you to the practice of the most exalted piety and benevolence. If the effusions of a heart, warmed with the tenderest affection for the whole human race; if precept, warning, encouragement, example, urged by an eloquence which such affection only could inspire, are capable of influencing your mind; you cannot fail to find, in such parts of his epistles as are adapted to your understanding, the strongest persuasives to every virtue that can adorn and improve your nature.

The Epistle of St. James.

77. The Epistle of St. James is entirely practical, and exceedingly fine; you cannot study it too much. It seems particularly designed to guard Christians against misunderstanding some things in St. Paul's writings, which have been fatally perverted to the encouragement of a dependence on faith alone, without good works. But, the more rational commentators will tell you, that by the works of the law, which the Apostle asserts to be incapable of justifying us, he means not the works of moral righteousness, but the ceremonial works of the Mosaic law; on which the Jews laid the greatest stress as necessary to salvation. But, St. James tells us, "that if any man among us seem to be religious, and bridleth not his tongue, but deceiveth his own heart, that man's religion is vain;"—and that "pure religion, and undefiled before God and the Father, is this, to visit the fatherless and widow in their affliction, and to keep himself unspotted from the world." Faith in Christ, if it produce not these effects, he declareth is dead, or of no power.

Epistles of St. Peter, and the first of St. John.

78. The Epistles of St. Peter are also full of the best instructions and admonitions, concerning the relative duties of life; amongst which are set forth the duties of women in general, and of wives in particular. Some part of his second Epistle is prophetical; warning the church of false teachers and false doctrines, which undermine morality, and disgrace the cause of Christianity.

79. The first of St. John is written in a highly figurative stile, which makes it in some parts hard to be understood: but the spirit of divine love which it so fervently expresses, renders it highly edifying and delightful.—That love of God and of Man, which this beloved apostle so pathetically recommends, is in truth the essence of religion as our Saviour himself informs us.

Of the Revelations.

80. The book of Revelations contains a prophetical account of most of the greater events relating to the Christian church, which were to happen from the time of the writer, St. John, to the end of the world. Many learned men have taken a great deal of pains to explain it; and they have done this in many instances very successfully; but, I think, it is yet too soon for you to study this part of scripture: some years hence, perhaps, there may be no objection to your attempting it, and taking into your hands the best Expositions to assist you in reading such of the most difficult parts of the New Testament as you cannot now be supposed to understand.—May heaven direct you in studying this sacred volume, and render it the means of making you wise unto salvation!—-May you love and reverence, as it deserves, this blessed and valuable book, which contains the best rule of life, the clearest declaration of the will and laws of the Deity, the reviving assurance of favour to true penitants, and the unspeakable joyful tidings of eternal life and happiness to all the truly virtuous, through Jesus Christ, the Saviour and Deliverer of the world.



True Devotion productive of the truest Pleasure.

1. You see that true devotion is not a melancholy sentiment, that depresses the spirits and excludes the ideas, of pleasure, which youth is so fond of: on the contrary, there is nothing so friendly to joy, so productive of true pleasure, so peculiarly suited to the warmth and innocence of a youthful heart. Do not, therefore, think it too soon to turn your mind to God; but offer him, the first fruits of your understanding and affections: and, be assured, that the more you increase in love to him, and delight in his laws, the more you will increase in happiness, in excellence, and honour:—that, in proportion as you improve in true piety, you will become dear and amiable to your fellow creatures; contented and peaceable in yourself, and qualified to enjoy the best blessings of this life, as well as to inherit the glorious promise of immortality.

2. Thus far I have spoken of the first principles of all religion: namely, belief in God, worthy notions of his attributes, and suitable affections towards him—which will naturally excite a sincere desire of obedience. But, before you can obey his will, you must know what that will is; you must enquire in what manner he has declared it, and where you may find those laws, which must be the rule of your actions.

3. The great laws of morality are indeed written in our hearts, and may be discovered by reason; but our reason is of slow growth, very unequally dispensed to different persons; liable to error, and confined within very narrow limits in all. If, therefore, God has vouchsafed to grant a particular revelation of his will—if he has been so unspeakably gracious as to send his Son into the world, to reclaim mankind from error and wickedness—to die for our sins—and to teach us the way to eternal life—surely it becomes us to receive his precepts with the deepest reverence; to love and prize them above all things; and to study them constantly, with an earnest desire to conform our thoughts, our words and actions, to them.

A Morning Prayer for a young Student at School, or for the common Use of a School.

Father of all! we return thee most humble and hearty thanks for thy protection of us in the night season, and for the refreshment of our souls and bodies, in the sweet repose of sleep. Accept also our unfeigned gratitude for all thy mercies during the helpless age of infancy.

Continue, we beseech thee, to guard us under the shadow of thy wing. Our age is tender, and our nature frail, and without the influence of thy grace, we shall surely fall.

Let that influence descend into our hearts, and teach us to love thee and truth above all things. O guard our hearts from the temptations to deceit, and grant, that we may abhor a lie as a sin and as a disgrace.

Inspire us also with an abhorrence of the loathsomeness of vice, and the pollutions of sensual pleasure. Grant at the same time, that we may early feel the delight of conscious purity, and wash our hands in innocency, from the united motives of inclination and of duty.

Give us, O thou Parent of all knowledge, a love of learning, and a taste for the pure and sublime pleasures of the understanding. Improve our memory, quicken our apprehension, and grant that we may lay up such a store of learning, as may fit us for the station to which it shall please thee to call us, and enable us to make great advances in virtue and religion, and shine as lights in the world, by the influence of a good example.

Give us grace to be diligent in our studies, and that whatever we read we may strongly mark, and inwardly digest it.

Bless our parents, guardians, and instructors; and grant that we may make them the best return in our power, for giving us opportunities of improvement, and for all their care and attention to our welfare. They ask no return, but that we should make use of those opportunities, and co-operate with their endeavours—O grant that we may never disappoint their anxious expectations.

Assist us mercifully, O Lord, that we may immediately engage in the studies and duties of the day, and go through them cheerfully, diligently and successfully.

Accept our endeavours, and pardon our defects through the merits of our blessed Saviour, Jesus Christ our Lord. Amen.

An Evening Prayer.

O almighty God! again we approach thy mercy-seat, to offer unto thee our thanks and praises for the blessings and protection afforded us this day; and humbly to implore thy pardon for our manifold transgressions.

Grant that the words of various instruction which we have heard or read this day, may be so inwardly grafted in our hearts and memories, as to bring forth the fruits of learning and virtue.

Grant that as we recline on our pillows, we may call to mind the transactions of the day, condemn those things of which our conscience accuses us, and make and keep resolutions of amendment.

Grant that thy holy angels may watch over us this night, and guard us from temptation, excluding all improper thoughts, and filling our breasts with the purest sentiments of piety. Like as the heart panteth for the water-brook, so let our souls thirst for thee, O Lord, and for whatever is excellent and beautiful in learning and behaviour.

Correct, by the sweet influence of Christian charity, the irregularities of our temper, and restrain every tendency to ingratitude; and to ill usage of our parents, teachers, pastors, and masters. Teach us to know the value of a good education, and to be thankful to those who labour in the improvement of our minds and morals. Give us grace to be reverent to our superiors, gentle to our equals or inferiors, and benevolent to all mankind. Elevate and enlarge our sentiments, and let all our conduct be regulated by right reason, by Christian charity, and attended with that peculiar generosity of mind, which becomes a liberal scholar and a sincere Christian.

O Lord, bestow upon us whatever may be good for us, even though we should omit to pray for it; and avert whatever is hurtful, though in the blindness of our hearts we should wish for it.

Into thy hands, then, we resign ourselves, as we retire to rest, hoping by thy mercy to rise again with renewed spirits, to go through the business of the morrow, and to prepare ourselves for this life, and for a blessed immortality; which we ardently hope to attain, through the merits and intercession of thy Son our Saviour, Jesus Christ our Lord. Amen.



APPENDIX.

Of Columbus, and the Discovery of America.

1. It is to the discoveries of the Portuguese in the old world, that we are indebted for the new, if we may call the conquest of America an obligation, which proved so fatal to its inhabitants, and at times to the conquerors themselves.

2. This was doubtless the most important event that ever happened on our globe, one half of which had been hitherto strangers to the other. Whatever had been esteemed most great or noble before, seemed absorbed in this kind of new creation. We still mention, with respectful admiration, the names of the Argonauts, who did not perform the hundredth part of what was done by the sailors under Gama and Albuquerque. How many altars would have been raised by the ancients to a Greek who had discovered America! and yet Bartholomew and Christopher Columbus were not thus rewarded.