which we dare not thank Him, cannot be an innocent pleasure. This rule, strongly impressed upon the mind, and applied to every circumstance in life, will be a constant guard over virtue in all situations, and a constant check to every thought, as well as action, which is contrary to our duty: such, I think, should be the piety of a true Christian, and such we are capable of feeling in this world, while it guards that virtue which will secure our happiness in the next. But to entitle ourselves to this intercourse with God, we must carefully and constantly attend to the state of our souls by frequent and diligent self-examination.

As this appears to me a point of great importance at all times, and particularly as preparatory to receiving the holy sacrament of the Lord's Supper, allow me to explain more fully what I took the liberty of saying when we conversed on this subject. At our entrance into life (by which I mean the period which follows the total dependence of childhood) it is necessary to obtain a just idea of our own character, and of our particular duties. Nobody is so perfect as not to have a tendency to some fault. Pride, passion, fretfulness, obstinacy, indolence, and many other failings, are perhaps born with us; and whoever has not discovered one or more of these in his heart, certainly does not know himself. Let us, then, as the first step towards wisdom and virtue, carefully study our own character, and determine where our principal danger lies; and remember. as my beloved sister observes, that "he who has discovered a fault in his character, and entreated God's assistance to conquer it, has engaged Omnipotence on his side."

The next point to be considered is, our particular situation, and the duties it requires. It is vain to suppose that we could do better in different cir

cumstances, or to think that our imaginary merits will cover our real faults: we are not to choose our own part in life, but to act properly that which is assigned to us. What are my particular duties ? How can I best serve God? How can I most contribute to the happiness of those with whom I am connected? How can I employ my time and talents to the best advantage? What are the errors into which I am most likely to fall? Do I hurt those whom I am most bound to please, by pride, peevishness, or contempt? or do I make them happy by constant kindness, gentleness, and long-suffering? These are questions which every human being should ask his own heart, and which only his own heart can answer. From an examination of this sort, I should wish every one who really aims at this perfection to make out, in writing, a plan of life suited to his particular situation and character, and resolutely determine to act up to it. This requires time and reflection; but this once done, our task will be much easier afterwards. A few minutes every night should be spent in considering how far we have conformed to that plan through the day, which I think is most easily discovered by considering how the day has been spent: for every thing, be it ever so trifling, if it is to be done at all, may be done well or ill. Did I attend to my devotions in the morning? Have I done good, or contributed to the happiness of others? or have I given pain to any human being by unkindness? Have I been surprised by those faults, whatever they are, which I have most reason to dread? or have I carefully avoided them? Such questions, constantly asked and impartially answered, will prevent our acquiring wrong habits; and nothing is unconquerable which is not habitual. Bishop Andrewes says, "Sleep is so like death that I dare not venture on it without prayer;" and I think it would

be well if we considered it in that light, and made our peace with God at the end of every day, as if it were the last we should enjoy. I am sure the habit of doing this would greatly lessen the horrors of that awful period, when we must make up our accounts, however painful it may be to us. When habit has made this easy, little more will be necessary to guard us against that self-deceit which is our most dangerous enemy. But at stated times, as at the beginning of every year, and when we intend to receive the holy Eucharist, it will be useful to take a general review of our past life, and compare it with the plan we had determined to pursue, in order to see how far we have kept the good resolutions we had formed, and in what respect it is most necessary to guard our future conduct.

Perhaps, my dear young friend, I have said nothing which your own good sense would not point out to you much better than I am capable of doing it; and I have taken a liberty, for which I can only plead the advantage which very moderate abilities must gain by experience. I have lived longer in the world than you, and have felt the ill effects of many errors which I hope you will avoid; but I have also sometimes felt the good effects of those principles, and that line of conduct, which I wish to recommend to you, and in which, I trust, Providence will guide you to eternal happiness, &c. &c.

22. Queen Elizabeth' to King Henry the Fourth of France, upon his Revolt to the Church of Rome. ALAS! what deep sorrow, what vehement grief, what sighs, have I felt at my heart, for the things which Morlante hath told me of! Alas, is the world

1 Queen Elizabeth had a particular friendship for Henry the Fourth of France; and to her, in a great measure, he owed his crown. She never laid any thing more to heart than his becoming a papist: and it was a long time before she could be brought to believe it. But when she received the account of it from himself, all her constancy failed her; and in the agony of her grief snatching up a pen, she wrote him the above short expostulatory letter, worthy of herself and of that melancholy

come to this pass? Was it possible that any worldly matter should make you quit the fear of God? Can we expect any happy issue of such a fact? or could you think that He who hath hitherto, with His own right hand, upholden and preserved you, would now forsake you? It is a very dangerous thing to do evil that good may come of it. Yet I hope a sober spirit will put you into a better mind. In the mean time, I will not omit in making it a principal part of my prayers, the recommending you to God, beseeching Him that the hands of Esau may not lose you the blessing of Jacob. Whereas you do religiously and solemnly offer me your friendship, I know, to my great cost, I have well deserved it; neither should I repent that, had you not changed your Father. Verily, from henceforth I cannot be your sister by the Father; for the truth is, I shall ever more dearly love and honour mine own Father than a false and counterfeit one, which God knoweth very well; which (I beseech Him) bring you back again to a better mind.

Subscribed,

Your sister, if it be after the old manner; as for the new, I have nothing to do with it,

ELIZABETH R.

23. Bishop Bedell to a Lady.

You desire, I am informed (dear sister in Christ Jesus), that I would send you some short memorial, occasion. "This, her grief," says Camden, "she sought to allay by reading the sacred Scriptures, and the writings of the Fathers, and even the books of philosophers: translating, at about the same time, for an amusement, Boëthius' de Consolatione Philosophiæ' into English." See Wilwood's Memoirs. Hume is wrong in saying that Elizabeth wrote the king" an angry letter, reproaching him with an interested change of his religion." Hist. vol. v. 327.

K