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would make Westmoreland your way, and through Lancassire to Chester road, that I may have your protection and guidance in this long journey.
" I am, Sir, Cleator, fix miles to “ Your humble servant, the south-west of Wharton-Hall.
“ Maria Spence."
This letter surprized me. Yes, dear creature, I said, I will make Westmoreland my way to London. At four in the morning I mounted my horse, and rid to Cleator. I arrived there at six in the evening, and had travelled that day 75 miles ; to wit, from Harrogate to Boroughbridge, 8 ; from thence to Catarric, 22; to Gretabridge, 15; to Bows, 6; to Brugh in Westmoreland,- 12 ; to Kirkby-Steven, rear Wharton-Hall, 6; to Cleator, 6:- 75 miles. I dined at Catarric on a hot pigeonpye just drawn, and ale of one ear, that is, admirable, (as Rabelais means by the
“ 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, the George, kept by Railton the Quaker (an excellent inn, and the master of it an instructive and entertaining orator.)
I mention these things for your benefit, reader, that you may know where to stop to advantage, if you should ever ride over the same ground I went that day. (13).
(13) 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 ferious confideration.
A MORNING and EVENING PRAYER.
“ Almighty and ever-living God, have mercy on me. Forgive me all my fin,
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 ne in health and safety, in
peace and innocence. These things I ask in the
name of Jesus Christ, thy Son, our Lord; and in “ his words. I call upon thee as, Our Father, who
art in heaven, C.”
Observations relative to Miss Dudgeon's Prayer.
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 fince, upon enquiry, I here place it to her honour, as a monument of her piety and B 2
When I came to Miss Spence's door, I se it in my name by a servant, and immediately Maria came out herself to welcome m2 to Cleator. She told me she was glad to see me, and extremely obliged to me, for riding so many miles out of my way, to travel up with her to London ; but as she hal never been further from home than Harrogate, and was afraid of going such a journey by herself, she writ to me, in hopes curiosity and my great complaisance to the ladies, might induce me to take Cleator in my way to town, tho' fo much about: but fo
many weeks had passed since she came away from the Wells, and she heard nothing of me, she had laid aside all expectation of my coming.
This made the visit the more pleasing
senfe ; and in hopes the illustrious of her sex will use fu short and excellent a form of devotion in their clofets mo. ning and night.
There is an expression in this prayer, which for some time I could not well comprehend the meaning of; 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 ty conduct to one single aim, by bringing every pafion into subjection, and acquiring that general habit of self-denial, which comprehends temperance, moderation, patience, government, and is the main principle of wisdom. Be fimply thyself,
In answer to this, I replied, that I if had got her letter sooner, I would have been with her. long before : but that was not possible, as I had been at a little lodge and farm of mine in the northern extremity of Westmoreland, to settle things there, and re
and so carb desire, and restrain the inclinations, and controul the affections, that you may be always able to move the passions as reasons fhall direct. Let not every foremost fancy, or every forward appearance, have the least mastery over you; but view them on every fide by the clear light of reason, and be no further influenced by the imaginations of pleasure, ar.d apprehenfions 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 caufe 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 ineline 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 beart unto thee, that I may fear thy name : but the Hebrew is,
beari one, to fear thy name;" meaning, Let the fear of thee be the one ruling dispofition of my foul, in opposition to the double-minded man, which the Hebrew elegantly expresses by a heart and a heart; one that draws to the riches, plea
turned to Harrogate but yesterday, when I had the honour of receiving your letter, and upon reading it, set out at day-break this morning to kiss your hand, and execute any commands.
sures, 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 Píalm it is only faid" to fear thy name ;” the author certainly took them from the 28th chapter of Deuteronomy, ver. 38. The design of the dreadful threatnings in this chapter set before the people, is there thus expressed,
that thou mayest fear this glorious and fearful name JEHOVAH THY GOD; (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 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 Jebovah. re shall know that I Jehovah am your God, which bringeth you out from under the burdens of the Egyptians. Exod. vi. 6, 7. And Deut. vi. 4. Hear, o Ifrael, Jehovah our God is one Jehovah.
Then as to this word's comprehending the two difpensations, a good writer obferves 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 le;