At the entrance of the choir from this aisle are three flat stones covering the graves of bishops of the diocese. Under the second stone from the entrance, were deposited the remains of Dr. Butler; the lover, therefore, of profound reasoning will not fail to visit with reverence the spot consecrated by the ashes of the author of the Analogy.'

In the chancel was buried Nathaniel Foster, D. D. a name peculiarly dear to piety and biblical literature. His edition of the Hebrew Bible, divested of the Massoretic points, which. have so long deformed the sacred text, will be a lasting monument of critical ability and learned investigation, as well as highly honourable to the literary character of his native country. Foster was born in 1717. He studied at Eton and afterwards at Pembroke College, Oxford. His application was intense, and his erudition profound. In a knowledge of the Latin, Greek, and Hebrew languages, he was considered to be equal, if not superior, to any of the age in which he lived. He enjoyed the friendship of Secker and of Butler, and obtained the public approbation of Warburton and of Bryant. His career, however, was abruptly terminated just as he had attained the maturity of his powers, for he fell a victim to disease in the 41st year of his age, at the close of 1757,.

I shall finish this rapid survey of the cathedral by merely mentioning the incomparable inscription from the pen of Mason, in the north aisle, and the tomb of Mrs. Draper, the celebrated Eliza of Sterne, in the transept near the principal entrance. Of these the notoriety precludes any necessity of being diffuse.

Whether this visit to graves and tombs will be acceptable to my readers or not, I cannot determine. For myself, I can only say that such visits are to me always a source of pleasure, bordering indeed upon melancholy, but which I would not exchange for the most alluring gratifications, which the votaries of indulgence have ever procured, or gaiety has been able to suggest. Let it be added, that as means of diminishing an attachment to the world, and of giving the hope of immortality a practical influence upon human life, such visits may be more efficacious than all the volumes of morality which have ever been written.

L.

THE PONDERER. No. 35.

Natales grate numeras ?

Doctior et melior fis accedente senecta?

May I govern my passions with absolute sway,
And grow wiser and better as life wears away.

IT has always appeared to me, that one of the principal causes which produce that dissatisfaction with human life that usually manifests itself in the querulousness of old age, is a want of a precise and definite conception of happiness. The most common error upon this subject is, that happiness has its origin in external circumstances rather than in the mind; but even those who have formed more correct notions of it, and consider all external objects as merely the means of enjoyment, frequently pass through the active season of life without having determined what particular class of objects, is best adapted to render them as happy as the nature of human life admits. It is in consequence of this indecision that so many sink into insignificancy in the evening of life, who might have secured to themselves all the

pleasurable emotions, and genuine enjoyments, which must necessarily result from the consciousness of having attained a dignified old age.

In forming a selection of those objects of pursuit, which are best adapted for the attainment of a dignified old age, or of securing to ourselves the greatest possible sum of happiness, we might I think for the sake of argument, admit the sceptic's conclusion of the possibility that our existence might terminate to-morrow, and also adopt, as I hope we should from a deep conviction of its truth and solemn reality, the belief of the Christian, inspiring the soul with hopes full of immortality. Under these circumstances, and with a view to both these opinions, there can be little doubt that the pursuit of virtue and wisdom, fame or reputation, competency or a moderate degree of wealth, will be the best means both of securing the largest share of happiness which this world can bestow, and of laying the best foundation for enjoying the felicity of the future existence. I am perfectly aware, however, that these two last-mentioned objects have frequently been represented as incompatible, if not completely at variance with each other; but I have always thought that these conceptions of the opposition between present and future happiness

are the little prejudices of perverted reasoning, sanctioned neither by the dictates of enlightened philosophy, nor the decisions of genuine Christianity.

When I mentioned the pursuit of virtue, wisdom, fame, and moderate wealth, as the best means of securing the highest enjoyment of every period of life, under every view of its possible duration, and consequently of making the best preparation for a dignified old age, I used the term virtue in its most extensive meaning, including the cultivation of the devotional as well as the moral powers, and in particular the exercise and expansion of the benevolent affections. Between virtue and wisdom I believe there is the most intimate connexion; and as far as my experience or reading has qualified me to judge, I should have little hesitation in asserting, that he will be disappointed who expects any high degree of virtue where there is not some degree of intellectual improvement. Of this however we may be certain, that a taste for mental pleasures is the best guardian of virtue, and in general an effectual preservative from every species of frivolity and dissipation.

Virtue and wisdom are the appropriate introductions to reputation, and, when combined with