sensation, but enjoys a farther transcendent faculty. To him is imparted the master-science of what he is, where he is, and the end to which he is destined. He is directed by the canon of reason to reverence the dignity of his own superior character, and never wretchedly degrade himself into a nature to him subordinate. The master-science, he is told, consists in having just ideas of pleasures and pains, true notions of the moments and consequences of different actions and pursuits, whereby he may be able to measure, direct or controul his desires or aversions, and never merge into miseries. Remember this Arrianus. Then only you are qualified for life, when you are able to oppose your appetites, and bravely dare to call your opinions to account; when you have established judgment or reason as the ruler in your mind, and by a patience of thinking, and a power of resisting, before you choose, can bring your fancy to the test of truth. By this means, furnished with the knowledge of the effects and consequences of actions, you will know how you ought to behave in every case. You will steer wisely through the various rocks and shelves of life. In short, Arrianus, the deliberate habit is the proper business of man; and his duty, to exert upon the first proper call, the virtues natural to his mind; that piety, that love, that justice, that veracity, that gratitude, and that benevolence, which are the glory of human kind. Whatever is fated in that order of incontroulable events, by which the divine power preserves and adorns the whole, meet the incidents with magnanimity, and cooperate with chearfulness in whatever the supreme mind ordains. Let a fortitude be always exerted in enduring; a justice in distribution; a prudence in moral offices; and a temperance in your natural appetites and pursuits. This is the most perfect humanity. This do, and you will be a fit actor in the general drama; and the only end ence is the due performance of the you." of your exist part allotted Such was Miss NOEL's grotto, and with her, if it had been in my power to choose, I had rather have passed in it, the day in talking of the various fine subjects it contained, than go in to dinner; which a servant informed us was serving up, just as I had done reading the above recited philosophical lesson, Back then we returned to the parlour, and there found the old gentleman. We sat down immediately to two very good dishes, and when that was over, Mr. NOEL and I drank a bottle of old Alicant. Though this gentleman was upwards of eighty, yet years had not deprived him of reason and spirits. He was lively and sensible, and still a most agree able companion. He talked of Greece and Rome, as if he had lived there before the æra of Christianity. The Court of Augustus he was so far from being a stranger to, that he described the principal persons in it; their actions, their pleasures, and their caprices, as if he had been their contemporary. We talked of these great characters. We went into the gallery of Verres. We looked over the antient theatres. Several of the most beautiful passages in the Roman poets this excellent old man repeated, and made very pleasant, but moral remarks upon them. "The cry, "said he," still is as it was in the days of Horace :— "O cives, cives, quaerenda pecunia primum, Unde habeas nemo quaerit, sed oportet habere. And what Catullus told his Lesbia, is it not approved to this day by the largest part of the great female world? Vivamus, mea Lesbia, atque amemus, Omnes unius aestimemus assis. Soles occidere et redire possunt, Nobis, cum semel occi dit brevis lux, Nox est perpetua una dormiendo. Hæc discunt omnes ante Alpha et Beta puellæ. The girls all learn this lesson before their A. B. C.; and as to the opinion of the poet, it shews how sadly the Augustan age, with all its learning, and polite advantages, was corrupted: and as Virgil makes a jest of his own fine description of a paradise or the Elysian fields; as is evident from his dismissing his hero out of the ivory gate; which shews he was of the school of Epicurus; it is from these things manifest, that we can never be thankful enough for the principles and dictates of revealed religion: we can never sufficiently adore the goodness of the most glorious Eternal for the gospel of Jesus Christ; which opens the unbounded regions of eternal day to the virtuous and charitable, and promises them a rest from labour, and ever blooming joys; while it condemns the wicked to the regions of horror and solid darkness; that dreadful region, from whence the cries of misery for ever ascend, but can never reach the throne of mercy. O heavenly religion ! designed to make men good, and for ever happy; that preserves the dignity of human nature, guards and increases vir tue, and brings us to the realms of perfect reason and excellent glory. "But," continued this fine old gentleman, "Tibullus has ever pleased me in the description of his mistress: 'Illam quicquid agit, quoquo vestigia flectit. "These elegant lines contain an inimitably beautiful description of outward grace, and its charming effects upon all who see it. Such a grace, without thinking of it, every one should strive to have, whatever they are doing. They should make it habitual to them. Quintilian seems to have had these fine lines in view, in his description of outward behaviour: Neque enim gestum componi ad similitudinem saltationis volo, sed subesse aliquid, in hac exercitatione puerili, unde nos non id agentes, furtim decor ille discentibus traditus subsequatur. Cap. 10. I am not for having the mein of a gentleman the same with that of a dancing-master; but that a boy while young should enter upon this |