mosthenes,' there is a great difference between the things that you and I do by lamp-light.'"*

GOODNESS OF NATURE.

NEITHER is there only a habit of goodness directed by right reason: but there is in some men, even in nature, a disposition towards it; as on the other side there is a natural malignity. For there be that in their nature do not affect the good of others. The lighter sort of malignity turneth but to crossness, or frowardness, or aptness to oppose, or difficileness, or the like; but the deeper sort to envy and mere mischief. Such men, in other men's calamities, are as it were in season, and are ever on the loading part; not so good as the dogs that licked Lazarus' sores, but like flies that are still buzzing upon any thing that is raw; Misanthropi, that make it their practice to bring men to the bough, and yet have never a tree for the purpose in their garden, as Timon had. Such dispositions

"There are," says Dr. Chalmers, "perhaps no two sets of human beings, who comprehend less the movements, and enter less into the cares and concerns of each other, than the wide and busy public on the one hand; and, on the other, those men of close and studious retirement, whom the world never hears of save when, from their thoughtful solitude, there issues forth some splendid discovery to set the world on the gaze of admiration."

Pragmatical men should know, that learning is not like some small bird, as the lark, that can mount and sing and please herself, and nothing else but that she holds as well of the hawk, that can soar aloft, and after that, when she sees her time, can stoop and seize upon her prey.-BACON.

are the very errors of human nature, and yet they are the fittest timber to make great politics of: like to knee timber, that is good for ships that are ordained to be tossed, but not for building houses that shall stand firm. The parts and signs of goodness are many. If a man be gracious and courteous to strangers, it shows he is a citizen of the world, and that his heart is no island cut off from other lands, but a continent that joins to them. If he be compassionate towards the afflictions of others, it shows that his heart is like the noble tree that is wounded itself when it gives the balm. If he easily pardons and remits offences, it shows that his mind is planted above, so that he cannot be shot. If he be thankful for small benefits, it shows that he weighs men's minds and not their trash. But above all, if he have St. Paul's perfection, that he would wish to be an anathema, from Christ for the salvation of his brethren, it shows much of a divine nature, and a kind of conformity with Christ himself.

As

METHOD AND ARRANGEMENT.

young men, when they knit and shape perfectly, do seldom grow to a farther stature; so knowledge, while it is in aphorisms and observations it is in growth; but when it once is comprehended in exact methods, it may perchance be farther polished and illustrated, and accommodated for use and practice; but it increaseth no more in bulk and substance.

CONNECTION BETWEEN BODY AND MIND.

If any man of weak judgment do conceive that from the union of the body and mind, the sovereignty of the mind or its immortality should be doubted, let him be admonished, that an infant in the mother's womb, partakes of the accidents and symptoms of the mother, but, in due season, is separated from her.

QUEEN ELIZABETH.+

For a tablet or picture of smaller volume, in my judgment the most excellent is that of Queen Elizabeth; a prince, that, if Plutarch were now alive to write lives by parallels, would trouble him, I think, for to find for her a parallel among women. This lady was endued with learning in her sex singular, and rare even amongst masculine princes ; whether we speak of learning, of language, or of science modern or ancient, divinity or humanity; and unto the very last year of her life she accustomed to appoint set hours for reading: scarcely any young student in a university more daily or more duly. As for her government, I assure myself I shall not exceed, if I do affirm that this part of the island never had forty-five years of better

+ See the Preface to Ascham's Schoolmaster.

times; and yet not through the calmness of the season, but through the wisdom of her regimen.

For if there be considered on the one side the truth of religion established; the constant peace and security; the good administration of justice; the temperate use of the prerogative, not slackened, nor much strained; the flourishing state of learning, sortable to so excellent a patroness; the convenient estate of wealth and means, both of crown and subject; the habit of obedience, and the moderation of discontents; and there be considered on the other side, the difference of religion, the troubles of neighbour countries, the ambition of Spain, and opposition of Rome? and then, that she was solitary and of herself; these things, I say, considered, as I could not have chosen an instance so recent and so proper, so I suppose I could not have chosen one more remarkable and eminent to the purpose now in hand, which is concerning the conjunction of learning in the prince with felicity in the people.

UTILITY.

ARISTOTLE thought young men not fit auditors of moral philosophy:-it is not true also that young men are much less fit auditors of politics than morality, till they have been thoroughly seasoned with religion, and the knowledge and manners of duties? lest their judgments be corrupted, and

made apt to think that there are no true and solid moral differences; but that all is to be valued according to utility and fortune. *

* Admitting that utility is the ultimate motive of moral conduct, is it the proximate motive? why do we eat and drink? why do we marry? why is the constable elated with his employment? why is a lad anxious to be a soldier or a sailor? would the same anxiety exist if all the military were dressed like quakers?

Do we approve of noble actions, from the supposition that they were performed from a calculation of utility, of Socrates, for instance, or of Latimer? are our sentiments upon the plains of Marathon and in the pass of Thermopyle, of the same nature as when passing through a pin-manufactory?

Is there not an aspiring to perfection with which all minds, and particularly ardent minds, sympathize, undisturbed by any calculations of utility?

Do we not dislike great minds attempting to regulate their actions by calculations of utility? Do we admire the intelligent soldier who runs away, "Relicta non bene parmula." The philosopher, who had a petition to Dionysius and no ear given to him, fell down on his knees at the tyrant's feet; whereupon Dionysius staid, heard him, and granted his request; but a little after some person, tender of the power and credit of philosophy, reproved Aristippus that he would offer the profession of philosophy such an indignity as, for a private suit, to fall at a tyrant's feet? To which he replied, "Is it my fault that he has his ears in his feet?" Do we approve of this?

Do preceptors of the mind attempt to instruct by calculations of utility, like Jolter, in Smollet's novel, who endeavoured to persuade his pupil to make love by the rules of geometry?

If we attempt to act by a calculation of utility, as a proximate motive of conduct, will not the attempt thus to calculate end in self-gratification? When we reason under temptation, are we not almost sure to err? Did not Mr. Blifl