ration, leaves it not so, but reviews it, insists, and, as it were, comments upon it, -considers all the circumstances that were of any force in the manage of it; and contents not himself, as it were, to cast its water, but looks into its bowels, and shews where it is strong, and where diseased. Wherefore I would have you well acquaint yourself with him, and especially with those passages I now speak of, that they may be patterns to you to do the Jike, which that you may with greater assurance and profit do, make special account of those who wrote the things of their own times, or in which themselves were agents, especially if you find them to be such as durst tell the truth. For as it is with painters, who many times draw pictures of fair women, and call them Helen, or Venus; or of great emperors, and call them Alexander, or Cæsar; yet we know they carry no resemblance of the persons whose names they bear; so, when men write and decypher actions, long before their time, they may do it with great wit and elegancy, express much politic wisdom, frame very beautiful pieces; but how far they express the true countenance and life of the actions themselves, of this it were no impiety to doubt: unless we were assured they drew it from those who knew and saw what they did.

"One thing more, ere I leave this head, I will admonish you of. It is a common scholical error to fill our papers and notebooks with observations of great and famous events, either of great battles, or civil broils and contentions. The expedition of Hercules his offspring for the recovery of Peloponnese, the building of Rome, the attempt of Regulus against the great serpent of Bagradas, the Punic wars, the ruin of Carthage, the death of Cæsar, and the like. Mean while things of ordinary course and common life gain no room in our paper-books. Petronius wittily and sharply complained against school-masters in his times, Adolescentulos in scholis stultissimos fieri, quia nihil ex iis quae in usu habemus aut audiunt aut vident, sed piratas cum catenis in littore stantes et tyrannos edicta scribentes, quibus imperent filiis, ut patrum suorum capita praecidant, sed responsa in pestilentia data ut virgines tres aut plures immolentur; in which he wisely reproves the error of those, who training up youth in the practice of rhetoric, never suffered them to practise their wits in things of use, but in certain strange supralunary arguments, which never fell within the sphere of common action. This complaint is good against divers of those, who travel

in history. For one of the greatest reasons that so many of them thrive so little, and grow no wiser men, is, because they slight things of ordinary course, and observe only great matters of more note, but less use. How doth it benefit a man who lives in peace, to observe the art how Cæsar managed wars? or by what cunning he aspired to the monarchy? or what advantages they were that gave Scipio the day against Hannibal? These things may be known, not because the knowledge of these things is useful, but because it is an imputation to be ignorant of them; their greatest use for you being only to furnish out your discourse. Let me therefore advise you in reading, to have a care of those discourses which express domestic and private actions, especially if they be such, wherein yourself purposes to venture your fortunes. For if you rectify a little your conceit, you shall see that it is the same wisdom, which manages private business, and state affairs, and that the one is acted with as much folly and ease, as the other. If you will not believe me, then look into our colleges, where you shall see, that I say not the plotting for an headship, for that is now become a court business, but the contriving of a bursership of twenty nobles a year, is many times done with as great a portion of suing, siding, supplanting, and of other court-like arts, as the gaining of the secretary's place; only the difference of the persons it is, which makes the one comical, the other tragical. To think that there is more wisdom placed in these specious matters, than in private carriages, is the same error, as if you should think there were more art required to paint a king, than a country-gentleman: whereas our Dutch pieces may serve to confute you, wherein you shall see a cup of Rhenish wine, a dish of radishes, a brass pan, an Holland cheese, the fisher-men selling fish at Scheveling, or the kitchenmaid spitting a loin of matton, done with as great delicacy and choiceness of art, as can be expressed in the delineation of the greatest monarch in the world,

"From the order of reading, and the matters in reading to be observed, we come to the method of observation; what order we are for our best use to keep in entering our notes into our paper-books.

"The custom which hath most prevailed hitherto, was common-placing; a thing at the first original very plain and simple; but by after-times much increased, some augmenting the number of the heads, others inventing quainter forms of disposing them; till at length common-place

books became like unto the Roman Bre viary or Missal, it was a great part of clerkship to know how to use them. The vastness of the volumes, the multitude of heads, the intricacy of disposition, the pains of committing the heads to memory, and last, of the labour of so often turning the books to enter the observations in their due places, are things so expensive of time and industry, that although at length the work comes to perfection, yet it is but like the silver mines in Wales, the profit will hardly quit the pains. I have often doubted with myself, whether or no there were any necessity of being so exactly methodical. First, Because there hath not yet been found a method of that latitude, but little reading would furnish you with some things, which would fall without the compass of it. Secondly,

Because men of confused, dark and cloudy understandings, no beam or light of order and method can ever rectify; whereas men of clear understanding, though but in a mediocrity, if they read good books carefully, and note diligently, it is impossible but they should find incredible profit, though their notes lie never so confusedly. The strength of our natural memory, especially if we help it, by revising our own notes; the nature of things themselves many times ordering themselves, and almost telling us how to range them; a mediocrity of care to see that matters lie not too chaos-like, will, with very small da mage, save us this great labour of being over-superstitiously methodical, And what though peradventure something be lost,

"Exilis domus est, ubi non et plura su

persunt. HOR.

"It is a sign of great poverty of scholarship, where every thing that is lost, is missed; whereas rich and well accomplished learning is able to lose many things

with little or no inconvenience. Howsoever it be, you that are now about the noon of your day, and therefore have no leisure to try and examine methods; and are to bring up a young gentleman, who in all likelihood will not be over-willing to take too much pains; may, as I think, with most ease and profit, follow this order.

"In your reading excerpt, and note in your books, such things as you like: going on continually without any respect unto order; and for the avoiding of confusion, it shall be very profitable to allot some time to the reading again of your own notes; which do as much and as oft as you can. For by this means your notes

shall be better fixed in your memory, and your memory will easily supply you of things of the like nature, if by chance you have dispersedly noted them; that so you may bring them together by marginal references. But because your notes in time must needs arise to some bulk, that it may be too great a task, and too great a loss of time, to review them, do thus, Cause a large index to be framed according to alphabetical order, and register in it your heads, as they shall offer themselves in the course of your reading, every head under his proper letter. For thus though your notes lie confused in your papers, yet are they digested in your index, and to draw them together when you are to make use of them, will be nothing so great pains as it would be, to have ranged them under their several heads at their first gathering. A little experience of this course will shew you the profit of it, especially if you did compare it with some others that are in use."

EARLY PROJECT OF A SAVINGS'

BANK.

THE following circular contains, perhaps, the first idea of a Saving Bank-it bears date as early as May 22, 1815. Those who had the pleasure of knowing Archdeacon Wollaston, will not be surprized at finding that it proceeded from his active and provident mind. It will be read on many accounts with much interest; by his friends, whỏ were acquainted with his worth, and by the public, who have learnt so justly to appreciate the value of those institutions, now happily so general and flourishing, and which were thus early contemplated by him. "To the Labourers and others in South Weald.

"It is believed that many labourers, servants, and others, particularly young men, and those who have no children, might be able to save weekly some part of their wages, and thereby in time to lay up for themselves or their families a sum of money, not inconsiderable, against sickness or increased expense; if any method was offered to them, by which small savings might be safely kept, till they should have occasion to call for the money.

"A young man of eighteen, at the full wages of husbandry, till he marries, may

"He was born in the county of Sussex, but descended from an ancient family in Cheshire, educated at Magdalen College, Oxford, and when very young became chaplain to John Digby, Earl of Bristol: after this he obtained the rectory of Stedham cum Hayshot, in his own county, and was appointed preacher to the Charter, House. In 1639 he proceeded D.D. and was then Prebendary of the Church of Chichester. Upon the breaking out of the wars, he was despoiled of all, suffered much for the royal cause, and was a brand snatched out of the fire. In his two livings succeeded two violent Independents. Besides the loss of his preferments, he was forced also to compound for his temporals at 1771. However, he outlived all his troubles, and on the 12th of July, 1660, was made chaunter of the Church of Chichester, in the room of Dr. Cox, deceased. Some months after he was made Dean of it, upon the promotion of Dr. Rives to Windsor; and in 1663, was installed Bishop of Peterborough. He died in London, the 9th of March, 1678-9. Wood says, he had been much in renown for his admirable way of preaching."-Walker's Sufferings of the Clergy.

it away on these; wherein you have somewhat of God, of others, of ourselves; what God is to us, what we should be to him, to others there cannot be much said of it; because there is but little said in it; in all which little, I intend nothing to myself, but to others. The general end of reading is to know, but the end of divine reading is to good our knowledge; and if it do good, I have my end, whose office is to live, not to myself, but others, and am a servant to all by a common duty, but your Honour's by especial relation

to be commanded,

J. H.

MAKE God the first and last of all thy actions so begin that thou mayest have him in the end, otherwise I doubt whether it had not been better that thou hadst not begun.

That we brought nothing into this world, is not more every where kuown, than it is of every one believed; but that we shall carry nothing out of this world, is a sentence better known than trusted, otherwise I think men would take more care to live well, than to die rich.

Wealth is not the way to heaven, but the contrary; all my care shall be how to live well, and I am sure I shall never die poor.

Sleep is but death's elder brother; and death is but a sleep; why should I more fear to go to my grave, than to my bed, since both tend to my rest? When I lie down to sleep, I will think it my last; and when I rise again, account my life not continued, but restored.

How hard is it for a man to forget his sin, or remember his God; not to do that evil which he should not, and not to leave undone that good which he should do, every man can tell by experience. I were no man if I had no sin; but if I am a Christian, I must not delight in sin: if I cannot avoid some sins, yet I will stand in

none.

To do any thing to think to be talked of, is the vainest thing in the world; to give alms, and ask who sees, loseth the praise and the reward: I may be seen to give, I will not give to be seen; that others are witness to my piety, is not my fault, nor my praise, I will never be so ill a friend to myself as to sell heaven for vainglory.

I know not which is worse; the bearer of tales, or the receiver, for the one makes the other: I will no less hate to tell, than to hear slanders. If I cannot stop others mouths, I will stop my own ears. The receiver is as bad as the thief.

With God a publican goes beyond a Pharisee, a sigh, or a groan, that cannot be uttered, beyond a long prayer with ostentation: care not how long, or how lond thy prayer be, but how hearty.

Evil communications corrupt good manners. Peter denied his master among the Jews, whom he confessed among the Apos tles: I may have a bad man of my family, I will never have a bad familiar; or if at any time of my court, never of my counsel.

So live with men, as considering always that God sees thee; so pray to God, as if every man heard thee; do nothing which thou wouldest not have God see done; desire nothing which may either wrong thy profession to ask, or God's honour to grant.

It is good in prosperity, to make room for adversity, that however it come unsent for, it may not come unlooked for; if it do not come, we are never the worse; if it do come, we are the better provided; expectation, if it do not hinder crosses, yet

it lessens them.

Earthly things are like dreams, awake to nothing; like shadows set with the sun, wealth and honour will either leave us, or we them. I will labour only for those pleasures which never shall have an end, and be more delighted that I shall be happy, thau that I am so,

God's Church must be a lilly among thorns; and while I am a member of the Charch, I must not look to fare better than the whole body: if they have called the master of the house Beelzebub, well may it be endured to those of the household; my comfort is, if I am reviled for his sake, I shall be blessed. REMEMBRANCER, No. 63.

Afflictions are the medicines of the mind; if they are not toothsome, let it suffice, they are wholesome. It is not required in physic that it should please, but heal, unless we' esteem our pleasure above our bealth: let me suffer, so I may reign; be beaten, so I may be a son. Nothing can be ever too much to endure for those pleasures which endure for ever.

I will deal for my soul, as for my body; never refuse health, because the physic that should procure it is bitter; let it distaste me, so it heal me.

There are in the world that think it too great sauciness to be our own spokesman to God, and therefore go to saint somebody, to prefer their petitions for them: I shall ever hold it good manners to go of my own errands to God. He that bids me come, will bid me welcome. God hath said, Come unto me, &c. It is no unmannerliness to come when I am called.

and every day we are some spans nearer This life is but a journey unto death; the grave; how is it that we, which are so it? Security is a great enemy to prevennear our death, are so far from thinking of die yet, makes men that they do not pretion, and a presumption that we shall not pare to die at all: it is good taking time while time is; if it come suddenly, and find thee unprepared, Miserable man that thou art, who shall deliver thee from the body, &c.

He that provides not for his own, is worse than an infidel; it is not the blame of charity that it begins at home, it is that it ends not abroad. I am not born all to myself, somewhat to my friend, to my neighbour. I will so care for my own, as I may relieve others; and so do for others, as I wrong not my own.

Solomon's Rejoice, oh, young man, in the days of thy youth, were the finest thing in the world, if it were not for that which follows; for all this thou shalt come to judgment; to go well, lie soft, sleep hard : if there were no after-reckoning, who would not say out of delight, what the Apostles did out of amazement, It is good for us to be here; but when I have a stewardship to account for, and God knows how soon my master returning, and my talent to seek; the bridegroom entering, and my oil to buy, I have more reason to care how to redeem my past time, than to spend the present. X