to sound, and that the awful form of truth be not bowed to the intricacies of style, or made to serve the ostensible purposes of criticism. The enquiry with me, is not so much what niceties of arrangement a language is capable of, as who are the men of acknowledged probity, virtue, and ability, who have written in it? Minds of the first order eultivate the language of the nation in which Providence gave them birth, and whatever may be its natural defects, generally succeed in transfusing into the souls of others, their own superior energies.

"The power of rhetoric, when properly addressed to both the understanding and the passions, is so universal, that all nations concur in decreeing eminence to the man who possesses the talent of extemporaneous eloquence. The ancients ranked no qualification with this rare one; nor can the impetus communicated in their popular assemblies be ascribed to any other cause but the rapid, vehement, effusions of oratory. 1 conceive, however, that in the infancy of this art amongst the early Greeks, it must have existed in a similar form to that which now obtains among the savage Indians. Sentiments wrought up to the highest enthusiasm, extravagant hyperbole and violent gesticulation were substituted for that mild tone of ratiocination which a more polished state of society requires.

Still a love of reason bids me hesitate in exchanging sound argument for flimsy declamation. Perhaps, when we compare the state of our physical knowledge with that of the ancients, and consider that the glorious light of the gospel has dispelled those crude, visionary notions, which floated in the minds of the Roman

populace, we shall be less surprised at the sober air which modern rhetoric has assumed. The Heathen, however dignified in other respects, had not the cheering light of revelation: hence the absurd notion of a cosmogony, in which his deities possessed human passions. The transition to the deification of heroes, living or dead, was easy; and to this imaginary deification, we may impute part of the enthusiam created by their popular harangues. Happily for us, we live in times when the nature of man, and the relation he holds with his maker, are more distinctly ascertained; when the politician or the preacher is only acknowledged as a delegate, and is known to have some of the infirmities common to mankind.

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The greater our watchfulness and integrity of heart, the brighter and more active is the state of our mental faculties. I have sometimes experienced this in a remarkable manner; and I am convinced, the natural and experimental philosopher would derive very important aid from the belief, that inward peace with God qualifies to attain to a more intimate knowledge of the outward and visible creation. Robert Hall, in one of his sermons, has said of religion, that Passions pure and calm, with habitual serenity, the full enjoyment of life, undisturbed by the dread of dissolution, or the fear of an hereafter, are its invaluable gifts.' They are truly invaluable; nor can we ever be sufficiently grateful, if amidst the alluring baits of time and sense, the distraction of business, and the difficulties peculiar to our station, we are preserved in a quiet, contented, thankful frame; when we are able to stand amidst internal and external storms, the objects of the blessed promise, Thou wilt keep

him in perfect peace, whose mind is stayed on thee, because he trusteth in thee.'

"There is a sort of honesty of heart relating to small, and apparently indifferent matters, too little known, I fear, amongst Christian candidates. This mortification of the will in trifling, or what the apostle terms, lawful things, is indeed rarely heard of; while it is certain, it constitutes a principal and leading feature of that religion, whose blessed Founder himself gave the example.

"I never read Mosheim: his learning L am informed, is unquestionable; his veracity not equally so. Joseph Gurney Bevan refutes his misrepresentation of Friends and their principles. I feel curious to know what Mosheim says of the Ebionites, Nazarenes, Gnostics, and other early heretics and heresiarchs, as there is much said. respecting them in Doctor Horsley's able and spirited controversy with the great Unitarian champion, Doctor Priestley. Few men besides Dr. Horsley had the learning and acuteness necessary to defeat so able an antagonist; and though the stiffness and authoritative tone of the prelate are sometimes discernible, Dr. Horsley may be considered as having very effectually served our common cause. The admirers of Dr.. Priestley ought to know, that his general credit as a faithful ecclesiastical historian and interpreter of the early fathers, is quite set aside by the wilful perversions cited by the Archdeacon of St. Albans. In his investigations into the properties of matter, we may allow the extent of Dr. Priestley's learning to have been very great, but does it follow that he was therefore fit to ex plain the oracles of God? Oh! the harm that has resulted from the use of unsanctified learning!

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I have often desired and believed, that God would draw thee to a nearer, and more intimate contemplation of His Divine perfections, and would say, as his angel said in the apocalyptic visions: Come up higher [hither]. I am sensible of the very humiliating feeling which must have attended an obedience to the command. But herein is the amazing condescension of the Redeemer manifested; that dust and ashes, nay sinful dust and ashes, are permitted to stand in his presence, and made an instrument in furthering his kingdom on earth.

To

"W. T."

"The intelligence I had of the death of thy dear husband was very afflicting; that of thy dear son not equally so, as I was encouraged to hope his removal would be from suffering to rejoicing, a release from the pain of disease, and the danger of youthful temptations. Hard indeed it must have been, to receive without murmuring, these deep and awful trials. I have endeavoured to impart what poor counsel was with me to give, when I have recollected, that the consolations of the Lord were neither few nor small; that he was the God of David, of Daniel, of Jonah; that great peace was the portion of those who kept his statutes, and that, didst thou look to Him in true simplicity of heart, he would fortify thee with patience, and coufer a healing virtue even on the cup of bitterness.

"Oh! for stronger and more perfect faith, to believe that His ways are true and righteous; that His appointments are just and merciful; and that all things, however unpromising in appearance, shall work together for good to them that

love God. It is this humble, thankful frame of mind, and this alone, that can tinge with brightness the darkest clouds; nay, it can, for a moment, rend away the gloomy veil of poverty, trials, and afflictions, and reveal the transporting prospect of an eternity of bliss. I am anxious for thee, as time continues its silent progress, and as thy maternal solicitudes, in rearing a numerous family increase, that thy spiritual strength and needful attainments may increase also. I covet for thee, with myself, that humility and lowliness of heart may adorn the inner man, looking to our great pattern, and conforming our lives in all things, to the light He has graciously bestowed.

"It is a great and solemn exercise to walk at all times uprightly, secretly to practise self-denial, and through faithfulness, to become a pillar in Zion, an honourable stone in the temple of the Holy One; and this I believe is the Lord's will concerning us; nor am I without hopes, that we shall be enabled to walk worthy of our high calling, and to make our election sure.

I trust that ere I see thee I shall become a member of the Society. It seems as if nothing less would complete the peace I have for some time been favoured with. And in the concern I feel on this subject, thy advice is feelingly brought to my remembrance: want of opportu nity prevents me from enlarging. I have a tolerably full school, which, together with a studious mind in an infirm body, leaves me but little

leisure.

"W. T."