hosts." Her attitude in the temple, is exhibited in the Publican, who, "standing afar off would not lift up so much as his eyes unto heaven, but smote upon his breast, saying, God be merciful to me a sinner." In company, she is reserved, being more "ready to hear" than to offer the sacrifice of folly. Of the infirmities of others she is very tender, rather disposed to cover them with her mantle, than expose them to public view, conscious that an equal number lie within her own heart. Sometimes, to stimulate others, she will step forth and prepare the way for the procession of benevolence, but her usual residence is behind the scene. Her visits are indeed "the visits of mercy," for she walks the hospitals of the sick, without receiving any fee, except the gratification of alleviating their pains. testing the ostentation of the Pharisee, who loves to be seen, she sends relief to the poor man's table, by an agent, who when asked her name, says, "Why askest thou thus, seeing it is a secret?" The efforts which she employs to conceal her beautics render her more lovely, and excite within us those ardent desires to enjoy her society, which the Father of mankind is represented to have felt on the first interview with his incomparable Eve. Captivated by the

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brilliancy of her charms, he is still more susceptible of the delicacy which prompted her to shun his observation. His exquisite description of her amiable reserve is equally appropriate to the Grace which has been recommended,

"Not obvious, not obtrusive, but retir'd,
The more desirable."

The operations of this principle will be felt, when forming a comparative estimate of your talents, of your attainments as a Christian, and the returns of gratitude which you have made to him from whom you have received all that you possess. If you are endowed with superior talents, instead of exulting in the possession, and looking with a disdainful eye on others, you will be abased in the divine presence, because they have not been exerted with an ardour and to an extent corresponding with your obligations. The efforts which some employ, to display their wit and their learning, the dexterity with which they contrive to make themselves the Heroines of their own narratives, the prominence which they give to all their individual exertions in the cause of benevolence, will excite your disgust, and turning aside you will pray to be delivered "from pride and vain glory." If your talents

are of an humbler order, instead of repining on account of their inferiority, and refusing to work in the vineyard, because you are not qualifie to fill the most important stations, you will be anxious to improve them to the utmost of your ability; knowing that he who had multiplied his two talents to four, received the same marks of approbation from his Lord, as his more richly endowed fellow-servant.

When reverting to your attainments as a Christian, you will be conscious that your improvement has not been in proportion to your advantages. On comparing yourself with others who are your juniors in profession, you will be compelled in many instances to admit, that they have surpassed you. Their love to him, who "loved and died," will appear more ardent, their zeal more regular, their knowledge of the great scheme of redemption more extensive, and the general frame of their mind, more spiritual than your own. The oftener you compare yourself with what you ought to be, the more deeply will you be impressed with a consciousness of your deficiences. Every distinction arising either from superior natural capacities, or more favourable advantages of birth, education, connexion, er wealth, instead of inspiring you with an ex

alted opinion of your own individual importance, will increase your dependance on the Holy Spirit, that you may "render to the Lord," in some degree, according to the benefits which he has conferred, recollecting that "where much has been given, much will be required."

The interrogatory and admonitory language of the Apostle will check every propensity to self-adulation, and dispose you to cultivate that humble spirit which will be your brightest ornament. "For who maketh thee to differ from · another? and what hast thou that thou didst not receive? now, if thou didst receive it, why dost thou glory, as if thou hadst not received it?"

LETTER III.

IT will be of importance for you to recollect

that the excellence of the Christian character does not consist so much in a vivid display of some rare and brilliant virtue, as in the uniform operation of all the principles which it actually

includes.

Candour and humility are the graces which adorn it, but benevolence and zeal are necessary to make it perfect. The one tinges the moral countenance with a lovely hue, the other give it life and expression.

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To separate yourself from the vast community of man, to pay an exclusive attention to your own wants, to make all your speculations and exercises terminate in your own individual gratification, would be to cherish a disposition, very opposite to the spirit of the Gospel. You are commanded by him whose authority you profess to reverence, to feed the hungry, to clothe the naked, and to weep with the mourners Zion. Whilst the sentimental Philanthropist is satisfied when she has afforded relief to a sufferer who has been forced on her notice, you will feel your obligation to search out the objects of human woe. Following the footsteps of your Lord, you will "go about doing good," and if you cannot, like him, remove the disease, you will endeavour to administer consolation.

But your benevolence will not be restricted to the temporal miseries of others, "Many who could not hear of a beggar perishing at their door without horror, can witness a friend dying in impenitence without concern.” To avoid