of conscious existence, equally capable of enjoying pleasure, happiness, and rapture, or of suffering pain, wretchedness, and misery, it is surely worthy of an inquiry, whether there be not such a thing as a science of life; whether method, economy, and fertility of expedients, be not applicable to enjoyment; and whether there be not a want of dexterity in pleasure, which renders our little scantling of happiness still less; and a profuseness, an intoxication in bliss, which leads to satiety, disgust, and self-abhorrence. There is not a doubt but that health, talents, character, decent competency, respectable friends, are real substantial blessings; and yet do we not daily see those who enjoy many or all of these good things, contrive, notwithstanding, to be as unhappy as others to whose lot few of them have fallen? I believe one great source of this mistake or misconduct is owing to a certain stimulus, with us called ambition, which goads us up the hill of life, not as we ascend other eminences, for the laudable curiosity of viewing an extended landscape, but rather for the dishonest pride of looking down on others of our fellow-creatures, seemingly diminutive in humbler stations, &c. &c.

Sunday, 14th February, 1790.

GOD help me! I am now obliged to join

"Night to day, and Sunday to the week."

If there be any truth in the orthodox faith of these churches, I am damned past redemption, and what is worse, damned to all eternity. I am deeply read in Boston's Four-fold State, Marshal on Sanctification, Guthrie's Trial of a Saving Interest, &c.; but "there is no balm in Gilead, there is no physician there," for me; so I shall e'en turn Arminian, and trust to "Sincere though imperfect obedience."

Tuesday, 16th.

LUCKILY for me, I was prevented from the discussion of the knotty point at which I had just made a full stop. All

my fears and care are of this world: if there is another, an honest man has nothing to fear from it. I hate a man that wishes to be a deist; but I fear, every fair, unprejudiced inquirer must in some degree be a sceptic. It is not that there are any very staggering arguments against the immortality of man; but, like electricity, phlogiston, &c. the subject is so involved in darkness, that we want data to go upon. One thing frightens me much: that we are to live for ever, seems too good news to be true. That we are to enter into a new scene of existence, where, exempt from want and pain, we shall enjoy ourselves and our friends without satiety or separation-how much should I be indebted to any one who could fully assure me that this was certain!

My time is once more expired. I will write to Mr Cleghorn soon. God bless him and all his concerns! And may all the powers that preside over conviviality and friendship, be present with all their kindest influence, when the bearer of this, Mr Syme, and you meet! I wish I could also make one.

Finally, brethren, farewell! Whatsoever things are lovely, whatsoever things are gentle, whatsoever things are charitable, whatsoever things are kind, think on these things, and think on

R. B.

No. CLXXX.

TO MR HILL.

ELLISLAND, 2d March, 1790.

Ar a late meeting of the Monkland Friendly Society, it was resolved to augment their library by the following books, which you are to send us as soon as possible :-' The Mirror,' The Lounger,' Man of Feeling,' Man of the World,' (these, for my own sake, I wish to have by the first

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carrier), 'Knox's History of the Reformation;' 'Rae's History of the Rebellion in 1715;' any good History of the Rebellion in 1745; A Display of the Secession Act and Testimony, by Mr Gib;' 'Hervey's Meditations;' 'Beveridge's Thoughts;' and another copy of Watson's Body of Divinity.'

I wrote to Mr A. Masterton three or four months ago, to pay some money he owed me into your hands, and lately I wrote to you to the same purpose, but I have heard from neither one nor other of you.

In addition to the books I commissioned in my last, I want very much, An Index to the Excise Laws, or an Abridgment of all the statutes now in force, relative to the Excise, by Jellinger Symons; I want three copies of this book: if it is now to be had, cheap or dear, get it for me. An honest country neighbour of mine wants too a Family Bible, the larger the better, but second-handed, for he does not choose to give above ten shillings for the book. I want likewise for myself, as you can pick them up, second-handed or cheap, copies of Otway's Dramatic Works, Ben Jonson's, Dryden's, Congreve's, Wycherley's, Vanbrugh's, Cibber's, or any Dramatic Works of the more modern, Macklin, Garrick, Foote, Colman, or Sheridan. A good copy too of Moliere, in French, I much want. Any other good dramatic authors in that language I want also; but comic authors chiefly, though I should wish to have Racine, Corneille, and Voltaire too. I am in no hurry for all, or any of these, but if you accidentally meet with them very cheap, get them for me.

And now, to quit the dry walk of business, how do you do, my dear friend? and how is Mrs Hill? I trust, if now and then not so elegantly handsome, at least as amiable, and sings as divinely as ever. My good wife too has a charming "wood-note wild;" now could we four

I am out of all patience with this vile world, for one thing. Mankind are by nature benevolent creatures, except in a few scoundrelly instances. I do not think that

avarice of the good things we chance to have, is born with us but we are placed here amid so much nakedness, and hunger, and poverty, and want, that we are under a cursed necessity of studying selfishness, in order that we may EXIST! Still there are, in every age, a few souls, that all the wants and woes of life cannot debase to selfishness, or even to the necessary alloy of caution and prudence. If ever I am in danger of vanity, it is when I contemplate myself on this side of my disposition and character. God knows I am no saint; I have a whole host of follies and sins to answer for; but if I could, and I believe I do it as far as I can, I would wipe away all tears from all eyes. Adieu!

No. CLXXXI.

R. B.

TO MRS DUNLOP.

ELLISLAND, 10th April, 1790.

I HAVE just now, my ever honoured friend, enjoyed a very high luxury, in reading a paper of the Lounger. You know my national prejudices. I had often read and admired the Spectator, Adventurer, Rambler, and World; but still with a certain regret, that they were so thoroughly and entirely English. Alas! have I often said to myself, what are all the boasted advantages which my country reaps from the union, that can counterbalance the annihilation of her independence, and even her very name! I often repeat that couplet of my favourite poet, Goldsmith—

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Nothing can reconcile me to the common terms, English ambassador, English court," &c. And I am out of all patience to see that equivocal character, Hastings, im

peached by "the Commons of England." Tell me, my friend, is this weak prejudice? I believe in my conscience such ideas as 66 my country; her independence; her honour; the illustrious names that mark the history of my native land;" &c.—I believe these, among your men of the world, men who, in fact, guide for the most part and govern our world, are looked on as so many modifications of wrong-headedness. They know the use of bawling out such terms, to rouse or lead THE RABBLE; but for their own private use, with almost all the able statesmen that ever existed, or now exist, when they talk of right and wrong they only mean proper and improper; and their measure, of conduct is, not what they OUGHT, but what they DARE. For the truth of this I shall not ransack the history of nations, but appeal to one of the ablest judges of men that ever lived the celebrated earl of Chesterfield. In fact, a man who could thoroughly control his vices whenever they interfered with his interests, and who could completely put on the appearance of every virtue as often as it suited his purposes, is, on the Stanhopian plan, the perfect man; a man to lead nations. But are great abilities, complete without a flaw, and polished without a blemish, the standard of human excellence? This is certainly the staunch opinion of men of the world; but I call on honour, virtue, and worth, to give the Stygian doctrine a loud negative! However, this must be allowed, that, if you abstract from man the idea of an existence beyond the grave, then, the true measure of human conduct is, proper and improper : virtue and vice, as dispositions of the heart, are, in that case, of scarcely the same import and value to the world at large, as harmony and discord in the modifications of sound; and a delicate sense of honour, like a nice ear for music, though it may sometimes give the possessor an ecstacy unknown to the coarser organs of the herd, yet, considering the harsh gratings, and inharmonic jars, in this ill-tuned state of being, it is odds but the individual would be as happy, and certainly would be as much respected by the true judges of