tual strength, exciting and enabling them hereafter to raise for themselves the veil which covers the majestic form of Truth. He must feel deeply the reverence due to the youthful mind fraught with mighty though undeveloped energies and affections, and mysterious and eternal destinies. Thence he must have learnt to reverence himself and his profession, and to look upon its otherwise ill-requited toils as their own exceeding great reward. If such are the difficulties and the discouragements-such the duties, the motives, and the consolations of teachers who are worthy of that name and trust, how imperious then the obligation upon every enlightened citizen who knows and feels the value of such men to aid them, to cheer them, and to honour them! But let us not be content with barren honour to buried merit. Let us prove our gratitude to the dead by faithfully endeavouring to elevate the station, to enlarge the usefulness, and to raise the character of the schoolmaster amongst us. Thus shall we best testify our gratitude to the teachers and guides of our own youth, thus best serve our country, and thus, most effectually, diffuse over our land light, and truth, and virtue. 62.-APOPHTHEGMS.-III. REAL COURAGE.-I have read of a bird, which hath a face like, and yet will prey upon, a man; who coming to the water to drink, and finding there by reflection, that he had killed one like himself, pineth away by degrees, and never afterwards enjoyeth itself. Such is in some sort the condition of Sir Edward Harwood. This accident, that he had killed one in a private quarrel, put a period to his carnal mirth, and was a covering to his eyes all the days of his life. No possible provocations could afterwards tempt him to a duel; and no wonder that one's conscience loathed that whereof he had surfeited. He refused all challenges with more honour than others accepted them; it being well known, that he would set his foot as far in the face of his enemy as any man alive.-FULLER. Worthies.-Article, Lincolnshire. PRECOCIOUS INTELLIGENCE.-Four merchants were sharers in a sum of a thousand pieces of gold, which they had mixed together, and put into one purse, and they went with it to purchase merchandise, and, finding in their way a beautiful garden, they entered it, and left the purse with a woman who was the keeper of that garden. Having entered, they diverted themselves in a tract of the garden, and ate and drank, and were happy; and one of them said, "I have with me some perfume. Come, let us wash our heads with this running water; and perfume ourselves." Another said, "We want a comb." And another said, "We will ask the keeper; perhaps she hath with her a comb.” And upon this, one of them rose and went to the keeper, and said to her, "Give me the purse." She replied, "When ye all present yourselves, or thy companions order me to give it thee." Now his companions were in a place where the keeper could see them, and she could hear their words. And the man said to his companions, "She is not willing to give me aught." So they said to her, "Give him." And when she heard their words, she gave him the purse; and he went forth fleeing from them. Therefore when he had wearied them by the length of his absence, they came to the keeper, and said to her, "Wherefore didst thou not give him the comb ?" And she replied, " He demanded of me nothing but the purse, and I gave it not to him save with your permission, and he hath departed hence and gone his way." And when they heard the words of the keeper, they slapped their faces, and seized her with their hands, saying to her, "We gave thee not permission save to give the comb." She replied, "He did not mention to me a comb." And they seized her and took her up to the Kádee, and when they presented themselves before him, they stated to him the case; whereupon he bound the keeper to restore the purse, and bound a number of her debtors to be answerable for her. So she went forth perplexed, not knowing her way; and there met her a boy, whose age was five years; and when the boy saw her so perplexed, he said to her, "What is the matter, O my mother ?" But she returned him not an answer, despising him on account of the smallness of his age. And he repeated his question to her a first, a second, and a third time. So at length she told him what had happened to her. And the boy said to her, "Give me a piece of silver that I may buy some sweetmeats with it, and I will tell thee something by which thine acquittance may be effected." The keeper therefore gave him a piece of silver, asking him, "What hast thou to say?" And the boy answered her, "Return to the Kádee, and say to him, it was agreed between me and them, that I should not give them the purse save in the presence of all the four." So the keeper returned to the Kádee, and said to him as the boy had told her; upon which the Kádee said to the three men, "Was it thus agreed between you and her?" They answered, "Yes." And the Kádee said to them, "Bring to me your companion and take the purse." Thus the keeper went forth free, no injury befalling her, and she went her way.-LANE. Notes to Arabian Nights. DR. KETTLE.-Mr. one of the fellows, (in Mr. Francis Potter's time,) was wont to say that Dr. Kettle's brain was like a hasty-pudding, where there was memory, judgment, and fancy, all stirred together. He had all these faculties in great measure, but they were all so jumbled together. If you had to do with him, taking him for a fool, you would have found in him great subtility and reach: è contra if you treated Α with him as a wise man, you would have mistaken him for a fool. neighbour of mine told me he heard him preach once in St. Mary's Church, at Oxon. He began thus: "It being my turn to preach in this place, I went into my study to prepare myself for my sermon, and I took down a book that had blue strings, and looked in it, and 'twas sweet St. Bernard. I chanced to read such a part of it, on such a subject, which hath made me to choose this text .." I know not whether this was the only time or no, that he used this following way of conclusion::—“ But now I see it is time for me to shut up my book, for I see the doctor's men come in wiping of their beards from the alehouse." As they were reading and circumscribing figures, said he, "I will show you how to inscribe a triangle in a quadrangle. Bring a pig into the quadrangle, and I will set the college dog at him, and he will take the pig by the ear; then come I and take the dog by the tail, and the hog by the tail, and so there you have a triangle in a quadrangle.”— AUBREY. YOUTH.-Sir, I love the acquaintance of young people; because, in the first place, I don't like to think myself growing old. In the next place, young acquaintances must last longest, if they do last; and then, Sir, young men have more virtue than old men; they have more generous sentiments in every respect. I love the young dogs of this age, they have more wit and humour and knowledge of life than we had; but then the dogs are not so good scholars. Sir, in my early days I read very hard. It is a sad reflection, but a true one, that I knew almost as much at eighteen, as I do now. My judgment, to be sure, was not so good; but, I had all the facts. I remember very well, when I was at Oxford, an old gentleman said to me, "Young man, ply your book diligently now, and acquire a stock of knowledge; for when years come unto you, you will find that poring upon books will be but an irksome task."-JOHNSON, in Boswell. 63.-The Emitation of Christ. BISHOP BEVERIDGE. [WILLIAM BEVERIDGE was born in 1638, at Barro, in Leicestershire. He was educated at St. John's College, Cambridge; received various ecclesiastical preferments; and became Bishop of St. Asaph, in 1704. In 1708 he died. He was a divine of profound learning, of exemplary holiness, and of unwearied industry in the discharge of his pastoral duties. He was called, in his own time, "the great restorer and reviver of primitive piety." The following extract is from his admirable Private Thoughts upon Religion and a Christian Life']: Hoping that all who profess themselves to be the friends and disciples of Jesus Christ desire to manifest themselves to be so by following both his precepts and example, I shall give the reader a short narrative of his life and actions, wherein we may all see what true piety is, and what real Christianity requires of us; and may not content ourselves as many do, with being professors, and adhering to parties or factions amongst us, but strive to be thorough Christians, and to carry ourselves as such, by walking as Christ himself walked; which that we may know at least how to do, looking upon Christ as a mere man, I shall show how he did, and by consequence how we ought to carry ourselves both to God and man, and what graces and virtues he exercised all along for our example and imitation. Now for our more clear and methodical proceeding in a matter of such consequence as this is, I shall begin with his behaviour towards men, from his childhood to his death. Just, therefore, when he was a child of twelve years of age, it is particularly recorded of him, that he was subject or obedient to his parents, his real mother and reputed father.* It is true, he knew at that time that God himself was his Father, for, said he, "Wist ye not that I must be about my Father's business?"+ And knowing God to be his Father, he could not but know likewise that he was infinitely above his mother; yea, that she could never have borne him, had not himself first made and supported her. Yet, howsoever, though as God he was Father to her, yet as man she was mother to him, and therefore he honoured and obeyed both her and him to whom she was espoused. Neither did he only respect his mother whilst he was here, but he took care of her too when he was going hence. Yea, all the pains he suffered upon the cross could not make him forget his duty to her that bore him; but seeing her standing by the cross, as himself hung on it, he committed her to the care of his beloved disciple, who "took her to his own home." Now as our Saviour did, so are we bound to carry ourselves to our earthly parents, whatsoever their temper or condition be in this world. Though God hath blessed some of us perhaps with greater estates than ever he blessed them, yet we must not think ourselves above them, nor be at all the less respectful to them. Christ, we see, was infinitely above his mother, yet as she was his mother, he was both subject and respectful to her. He was not ashamed to own her as she stood by the cross, but, in the view and hearing of all there present, gave his disciples a charge to take care of her, leaving us an example, that such amongst us as have parents provide for them if they need it, as for our children, both while we live and when we come to die. And as he was to his natural, so was he too to his civil parents, the magistrates under which he lived, submissive and faithful; for though, † Luke ii. 49. * Luke ii. 51. John xix. 27. as he was God, he was infinitely above them in heaven, yet, as he was man, he was below them on earth, having committed all civil power into their hands, without reserving any at all for himself. So that though they received their commission from him, yet now himself could not act without receiving a commission from them. And therefore, having no commission from them to do it, he would not intrench so much upon their privilege and power as to determine the controversy betwixt the two brethren contending about their inheritance. Man," saith he, "who made me a judge or a divider over you? And to show his submission to the civil magistrates as highly as possibly he could, rather than offend them he wrought a miracle to pay the tax which they had charged upon him.† And when the officers were sent to take him, though he had more than twelve legions of angels at his service, to have fought for him if he had pleased, yet he would not employ them, nor suffer his own disciples to make any resistance. ‡ And though some of late days, who call themselves Christians, have acted quite contrary to our blessed Saviour in this particular, I hope better things of my readers, even that they will behave themselves more like Christ, who, though he was supreme governor of the world, yet would not resist, but submitted to the civil power which himself had entrusted men withal. Moreover, although whilst he was here he was really not only the best but greatest man upon earth, yet he carried himself to others with that meekness, humility, and respect, as if he had been the least: as he never admired any man for his riches, so neither did he despise any man for his poverty; poor men and rich were all alike to him. He was as lowly and respectful to the lowest, as he was to the highest that he conversed with: he affected no titles of honour, nor gaped after popular air, but submitted himself to the meanest services that he could, for the good of others, even to the washing his own disciples' feet, and all to teach us that we can never think too lowly of ourselves, nor do any thing that is beneath us; propounding himself as our example, especially in this particular: "Learn of me," saith he, "for I am meek and lowly in heart."S His humility also was the more remarkable, in that his bounty and goodness to others was so great, for "he went about doing good.”|| Wheresoever you read he was, you read still of some good work or other he did there. Whatsoever company he conversed with, they still went better from him than they came unto him, if they came out of a good end. By him, as himself said, “the blind received their sight, and the lame walked, the lepers were cleansed, and the deaf heard, the dead were raised up, and the poor have the Gospel preached unto them."¶ *Luke xii. 14. † Matt. xvii. 27. Matt. xxvi. 52, 53. ¶ Matt. xi. 5. |