necessary, that this feeling should be reciprocal. For if it be not so, sympathy is broken off in the very highest point. A. (we will say by way of illustration) loves B. above all others, in the best and fullest sense of the word, love, but B. loves C. above all others. Either, therefore, A. does not sympathize with B. in this most important feeling; and then his love must necessarily be incomplete, and accompanied with a craving after something that is not, and yet might be; or he does sympathize with B. in loving C. above all others--and then, of course, he loves C. better than B. Now it is selfishness, at least it seems so to me, to desire that your friend should love you better than all others--but not to wish that a wife should. (S. 6.) Another misery there is in affection, that whom we truly love like ourselves, we forget their looks, nor can our memory retain the idea of their faces; and it is no wonder: for they are ourselves, and our affection makes their looks our own. A thought I have often had, and once expressed it in almost the same language. The fact is certain, but the explanation here given is very unsatisfactory. For why do we never have an image of our own faces--an image of fancy, I mean? (S. 7.) I can hold there is no such thing as injury; that if there be, there is no such injury as revenge, and no such revenge as the contempt of an injury; that to hate another, is to malign himself, and that the truest way to love another is to despise ourselves. I thank God that I can, with a full and unfeigning heart, utter Amen to this passage. (S. 10.) In brief, there can be nothing truly alone, and by itself, which is not truly one; and such is only God. Reciprocity is that which alone gives stability to love. It is not mere selfishness that impels all kind natures to desire that there should be some one human being, to whom they are most dear. It is because they wish some one being to exist, who shall be the resting place and summit of their love; and this in human nature is not possible, unless the two affections coincide. The reason is, that the object of the highest love will not otherwise be the same in both parties. (S. 11.) I thank God for my happy dreams, &c. I am quite different from Sir T. B. in this; for all, or almost all, the painful and fearful thoughts that I know, are in my dreams;--so much so, that when I am wounded by a friend, or receive an unpleasant letter, it throws me into a state very nearly resembling that of a dream. (S. 13.) Statists that labour to contrive a commonwealth without any poverty, take away the object of our charity, not only not understanding the commonwealth of a Christian, but forgetting the prophecies of Christ.