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F. Yes; and here is one great difference between what I may call physical and intellectual digestion. In one sense we may say, that for both purposes there are organs, faculties; but in the latter, much depends on the will. We must ourselves digest the mental food. We must intend that it should be digested, and we must govern the process by which it is so. In these analogies there are points in which the resemblance or proportion does not exist. For instance, if the food be not properly digested, it cannot be taken into the system at all. There is not a third condition. But, comparing reading to receiving food, we may distinctly conceive of three conditions.

C. What are they?

F. First, when we only load the mind with a mass of words, or sentences if you like, having a general recollection of them, but making no use of them in any intellectual process. People may thus read much, and know very little. But, second, the mind may mingle activity and indolence. Activity, for the writer's meaning shall be understood: indolence, for no question shall be asked whether that meaning be right or wrong, but it shall be permitted to govern the thought. There is no independent thought; no opinions that are properly our own. And yet we may hold them very obstinately, very passionately. Many thus become very earnest politicians, merely by reading political journals; but remove them from the beaten track, and they have not a word to say. But the third class think over what they read, and, supposing them to agree with the writer, as well as understand him, the thought conveyed by what they read becomes their own. It is not original; but it is as much their own as if it were. And therefore it can be expressed in other words, applied to other purposes, and thus be rendered prolific. What is read thus passes into the system of living thought, as what is eaten passes into the blood, and becomes a portion of our living substance.

C. Then to digest our reading, is to think it over?

F. Yes; and that in reference to two objects. First, to understand the writer's meaning; second, to ascertain whether it be right or not. That is, supposing the writer to be

speaking somewhat technically-didactic.

Supposing him to be historical, we have to see that we clearly understand the fact recorded, or the mass of facts; and then, the principles they involve, the moral lessons which they teach. That is, understand all that is brought before you, so far as you can understand it, and make it a part of your own knowledge. This is digesting your reading.

C. Many readers, we fear, know little about this work of digestion.

F. I fear so too. They read for amusement; and sometimes for the additional gratification which their pride derives from seeing their own side supported, and themselves furnished with arguments to enable them to appear as well-armed soldiers in the warfare.

C. Have you anything with which you might, from the midst of every-day, casual reading, illustrate your general principle?

F. Even from very casual reading, I think I can do so. Two or three days ago, I took up a work of three volumes, published by a lady, with the title of "Home Sketches and Foreign Recollections." I thought it might furnish me, what I like to find, relaxation not uncombined with profit. The "Sketches" are sometimes too indistinct to be pictorial; and to be published, and put into the form of a book to be paid for, sketches ought to be pictorial. What does it signify to me that on this high place the traveller had the emotions awakened by high places; or in this dell, those occasioned by repose and shelter? Some travellers seem to think that the reader will be satisfied to be told that here this feeling was excited; there, that. The place is to be described. The reader is not in circumstances to be able to travel abroad. He pays his money willingly when the book, as far as book can do it, supplies the lack, and shows him, in the mind's eye, what with the eye of the body he will never behold. Still, occasionally, I met with remarks that made me think; and some that when well-examined, appeared even better than at first. Here is the second volume. Turn to page 120. Her Ladyship has a short sentence in the middle of the page.

is. Read it.

Here it

C. "The disposition which is most likely to make us lastingly happy, is an habitual desire to make others so."

F. Well, though I believe this is most true, it is yet not altogether a glaring, self-evident truism. Let us look at it somewhat more closely. And, first, What will produce an habitual desire for the happiness of others? Mind, I do not mean of this or that particular friend, in whom, as in a sort of mirror, ourself is reflected, and in whose happiness our own is in good measure bound up; but, speaking generally, of others, anybody, everybody, whether we shall hear them tell of their happiness or not. What is this desire, but the true love of our neighbour, flowing from the love of God, and even fed and supported by it? Now, thus to love our neighbour, supposes that we love God. And as we cannot apply to these sacred subjects the likes and the dislikes of capricious fancy, we cannot truly love God except we have renounced sin, and come, like the repentant and returning prodigal, humbly imploring mercy. Finding mercy, we shall love much, as having much forgiven. And true love to God as a pardoning God, will unfailingly produce the most affectionate feelings for others. We shall not, under pretence of hating sin, hate our neighbour; proudly swell our breast as if we were something better than he, saying, "Stand by, come not nigh, I am holier than thou." Nor shall we, under pretence of loving the sinner, seek to break down the standard of God's holy law, and to extenuate human corruption, and to make sin itself a mere trifling infirmity. Our holiness will be affectionate, our affections will be holy. We shall love the sinner; we shall hate the sin. We shall desire the happiness of others, not vaguely, but determinately, the happiness which deserves the name by being true and eternal, even happiness in God. Now such a disposition is one with which we cannot be otherwise than happy. We love our neighbour; and whenever we see others happy, we ourselves rejoice. We love our neighbour; but we do so because we love God. "And we love Him because He hath first loved us." It is the love of our pardoning God that subdues and changes our selfishness, expands the narrowness of our heart, and makes us desire the welfare of the world, and rejoice in the happiness

of every fellow-creature. This is happiness itself, happiness at once contemplative and active, individual and social. It is the happiness revealed in the only true philosophy of man, the simple, yet glorious, Gospel of the Lord Jesus Christ.

C. You have thought over this sentence very extensively. We see, however, what you are aiming at. Here, upon fuller examination, the statements made by the writer are found to be correct.

F. Yes; and you may, after pursuing the various radiations of the thought, feel so convinced of the truth of this particular expression of it, that you may mix it with your own store, regarding not merely as a truth, but as a governing truth; true in itself, and a truth to be acted upon. But, not to leave you with a single sentence, turn to page 130, and read the first you find, and deal with it in the same way that we have dealt with the other. It may seem to be severe, but you will find it true; and the more rigidly you examine, the stronger will be your conviction.

C. "When we candidly wish to ascertain if selfishness or vanity enter into the motives which induce us to do good, we should ask ourselves whether it would afford us equal pleasure to see that same good done by another person.” Thank you for this. Just allow us to read another on the next page. We will try and digest it. “Little, every-day trials have a more irritating effect on the temper than great misfortunes, because we do not think it necessary to exert so much energy to bear them."

F. Very true. And they are therefore capital tests of religion. If we bear these, where perhaps few, if any, know our victories but God and ourselves, we bear them for God's sake." He that seeth in secret will reward us openly."

CURIOUS OLD ADVERTISEMENTS.

THE progress of literature may be illustrated, in some not unimportant respects, by comparing the modern announcements of "new publications" with those which were customary a century and a half ago. Just after the Revolution in 1688, there was published, in monthly Numbers, small

quarto, (about forty pages in each,) "The Historical and Political Monthly Mercury," containing the news of each month, arranged under the heads of the principal European states. At present, a daily paper contains more intelligence than was given in these monthly budgets. In general, the back of the title-page has a few advertisements, two or three of which may be given. They are not copied as containing any thing remarkable, but only as illustrating what was evidently the advertising style of the day. There is one which is repeated through the year, (1693,) and casts light on the periodical literature of the close of the seventeenth century.

"Newly published, Memoirs for the Ingenious: containing several curious Observations in Philosophy, Mathematics, Physick, History, Philology, and other Arts and Sciences: in Miscellaneous Letters. By J. De La Crose. January, 1693. To be continued monthly. Price 6d."

"In the press, Voyages and Travels over all Europe: containing all that is curious in that part of the World. In Eight Tomes. Tome the first. Done out of French. Printed for H. Rhodes, in Fleet Street, and J. Harris, in the Poultry."

"There is now again published Weekly, by Randal Taylor, The Collection for Improvement of Husbandry and Trade. At One Penny each. By John Houghton, F. R. S.

"At the same place may be had the Former Volumes, and the Sixpenny Sheet of Taxes, Acres, Houses, Proportional Tax, &c., of each County in England and Wales. By the same Author."

"A Faithful Narrative of the Wonderful and Extraordinary Fits which Mr. Thomas Spatchet (late of Dunwich and Cookly) was under by Witchcraft. With an Account of his first falling into, Behaviour under, and (in part) Deliverance out of them. Written by Samuel Petto, of Sudbury, in Suffolk, who was an Eye Witness of a great part. With a necessary Preface; price 6d. Printed for J. Harris, at the Harrow, in the Poultry."

"The Blessing of Moses on the Tribe of Ashur; Opened and Applied, in the Mystical and Spiritual Sense, to every Saint and Servant of Christ. In a Sermon on Deut. 33, 25, Thy shoes shall be iron and brass; and as thy days, so shall

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