well worth your reading, as they contain the most valuable and excellent learning; and especially Socinus and Crellius. In another place, where you will find me alone in a solitude; I shall give some curious extracts from the works of these great, injured men, and a summary of their lives.

But to return to my narrative, from Knaresborough, I went to Harrogate again, and there found the following letter, of an old date, left for me.

"SIR,

"As you told me, you intended to go to London soon, and business obliges me to ride up to the capital a few weeks hence, I should take it as a great favour, if you would make Westmoreland your way, and through Lancashire to the Chester road, that I may have your protection and guidance in this long journey.

I am, Sir,

Your humble servant,
MARIA SPENCE."

Cleator, six miles to the south

west of Wharton-Hall.

This letter surprised me. Yes, dear creature, I said, I will make Westmoreland my way to London. At four in the morning I mounted my horse, and rode to Cleator. I arrived there at six in the evening, and had travelled that day seventy-five miles; to

wit, from Harrogate to Boroughbridge, eight; from thence to Catarric, twenty-two; to Gretabridge, fifteen; to Bows, six; to Brugh in Westmoreland, twelve; to Kirkby-Steven, near Wharton-Hall, six; to Cleator, six; in all, seventy-five miles. I dined at Catarric on a hot pigeon-pye just drawn, and ale of one ear, that is, admirable, as Rabelais means by the phrase, "We had wine of one ear," alluding to the one shake of the head to the right shoulder, when a thing is excellent; and I gave the horses another feed of corn at Bows, at the George, kept by RAILTON, the Quaker; an excellent inn, and the master of it an instructive and entertaining orator.*

* While I waited at the inn, till the horses had eaten their corn, the landlord brought me a paper, dropt, by a lady he knew not, some days before at his house. He added, it was a curiosity, and worth my serious conside

ration.

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A MORNING AND EVENING PRAYER.

Almighty and ever-living God, have mercy on me. Forgive me all my sin, and make my heart one, to fear thy glorious fearful name, Jehovah. Guide me with thy counsel, I beseech thee, and be the strength of my life and my portion for ever.

"O Lord Jehovah, defend me from the power and malice, the assaults and attempts, of all my adversaries, and keep me in health and safety, in peace and innocence. These things I ask in the name of Jesus Christ,

I mention these things for your benefit, reader, that you may know where to stop to advantage, if you

thy Son, our Lord; and in his words I call upon thee as, Our Father, who art in heaven, &c."

This prayer pleased me very much. In the most beautiful manner, as well as in a few words, it expresses all we need ask from heaven; and if Miss Dudgeon of Richmondshire was the composer of it, as I have been assured since, upon enquiry, I here place it to her honour, as a monument of her piety and sense; and in hopes the illustrious of her sex will use so short and excellent a form of devotion in their closets morning and night.

There is an expression in this prayer, which for some time I could not well comprehend the meaning of it; that is, Make my heart one: but on considering it, I found it supported by the greatest authorities.

Among the sayings of Pythagoras, one is, be simply thyself. Reduce thy conduct to one single aim, by bringing every passion into subjection, and acquiring that general habit of self-denial, which comprehends temperance, moderation, patience, government, and is the main principle of wisdom. Be simply thyself, and so curb desire, and restrain the inclinations, and controul the affections, that you may be always able to move the passions as reason shall direct. Let not every foremost fancy, or every forward appearance, have the least mastery over you; but view them on every side by the clear light of reason, and be no further influenced by the

should ever ride over the same ground I went that day.

imaginations of pleasure, and apprehensions of evil, than as the obvious relations and nature of things allow. Let the result of a perception which every rational mind may have of the essential difference between good and evil, be the cause or ground of obligation. This will add greatly to quiet, and be productive of much real felicity. It will render every present condition supportable, brighten every prospect, and always incline us more to hope than to fear. This is the doctrine of Pythagoras.

I likewise find that David expresses the same thought in the 86th Psalm, ver. 11, which is rendered in the Bible translation, "Unite my heart to fear thy name;" in the Common-Prayer Book, "O knit my heart unto thee, that I may fear thy name:" but the Hebrew is, "Make my heart one," to fear thy name; meaning, Let the fear of thee be the one ruling disposition of my soul, in opposition to the double-minded man, which the Hebrew elegantly expresses by a "heart and a heart;" one that draws to the riches, pleasures, and honours of this world; and another to the practice of all virtue.

As to the other part of the prayer, which has the words glorious-fearful - Jehovah; whereas in the 86th Psalm it is only said, "to fear thy name;" the author certainly took them from Deuteronomy, ch. xxviii. ver. 58. The design of the dreadful threatnings in this chapter set before the people, is there thus expressed,

When I came to Miss SPENCE's door, I sent in my name by a servant, and immediately MARIA

"that thou mayest fear this glorious and fearful name, Jehovah thy God;" or as in our translation, "the Lord thy God." And therefore I think these words are very finely used in this prayer.

"It is amazing to me," says the Rev. Mr. Peters, rector of St. Mabyn, "that throughout the Bible, the translators have every where changed the word Jehovah for the word Lord, when God himself gave the word Jehovah as his name to be uttered; and as in this word the whole mystery of the Jewish and Christian dispensations seem to have been wrapped up.

Say to the people, Ami Jehovah. I am Jehovah. Ye shall know that I Jehovah am your God, which bringeth you out from under the burdens of the Egyptians." Exod. ch. vi. ver. 6, 7. Deut. ch. vi. ver. 4.

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Hear, O Israel, Jehovah our God is one Jehovah."

Then as to this word's comprehending the two dispensations, a good writer observes that, though God was known to his true worshippers by many other names, as God Almighty, the High God, the Everlasting God, &c. yet Jehovah was his one peculiar name; a name which he had appointed to himself, in preference to all others, and by which he declared by Moses he would be distinguished for the time to come.

And as of all the names of God, this seems to be the most expressive of his essence, as it can only be derived