pretty industriously in Bolingbroke. I have never looked attentively into my own breast; I have never considered (as I ought) the surprising faculties and operations of the mind. Our minds are capable of receiving an infinite variety of ideas from those numerous material objects with which we are surrounded; and the vigorous impressions which we receive from these, our minds are capable of retaining, compounding, and arranging into all the varieties of picture and of figure; our minds are able to retain distinct comprehensions of an infinite multitude of things, without the least labor or fatigue. By curiously inquiring into the situation, fruits, produce, manufactures, &c., of our own, and by travelling into or reading about other countries, we can gain distinct ideas of almost every thing upon this earth, at present; and by looking into history we can settle in our minds a clear and a comprehensive view of this earth at its creation; of its various changes and revolutions; of its various catastrophes; of its progressive cultivation, sudden depopulation, and gradual repeopling; of the growth of several kingdoms and empires; of their wealth and commerce, wars and politics; of the characters of their principal leading men; of their grandeur and power; of their virtues and vices; and of their insensible decays at first, and of their swift destruction at last. In fine, we can attend the earth from its nativity through all the various turns of fortune; through all its successive changes; through all the events that happen on its surface; and through all the successive generations of mankind to the final conflagration, when the whole earth, with all its appendages, shall be consumed and dissolved by the furious element of fire. And after our minds are furnished with this ample store of ideas, far from feeling burdened or overloaded, our thoughts are more free, and active, and clear than before, and we are capable of diffusing our acquaintance with things much further; we are not satiated with knowledge; our curiosity is only improved and increased; our thoughts rove beyond the visible diurnal sphere; they range through the heavens and lose themselves amidst a labyrinth of worlds; and, not contented with what is, they run forward into futurity, and search for new employment there. Here, they can never stop; the wide, the boundless prospect lies before them; here alone they find objects adequate to their desires.

I know not by what fatality it happens, but I seem to have a

necessity upon me of trifling away my time. Have not read fifty lines in Virgil this week; have wrote very little.

12. Thursday. Friday. I know not what became of these days.

14. Saturday. I seem to have lost sight of the object that I resolved to pursue. Dreams and slumbers, sloth and negligence, will be the ruin of my schemes. However, I seem to be awake now; why can't I keep awake? I have wrote Scripture pretty industriously this morning. Why am I so unreasonable as to expect happiness, and a solid, undisturbed contentment, amidst all the disorders and the continual rotations of worldly affairs? Stability is nowhere to be found in that part of the universe that lies within our observation; the natural and the moral world are continually changing; the planets, with all their appendages, strike out their amazing circles round the sun; upon the earth one day is serene and clear, no cloud intercepts the kind influences of the sun, and all nature seems to flourish and look gay; but these delightful scenes soon vanish, and are succeeded by the gloom and darkness of the night; and, before the morning appears, the clouds gather, the winds rise, lightnings glare, and thunders bellow through the vast of heaven. Man is sometimes flushed with joy, and transported with the full fury of sensual pleasure, and the next hour lies groaning under the bitter pangs of disappointment and adverse fortune. Thus, God has told us by the general constitution of the world, by the nature of all terrestrial enjoyments, and by the constitution of our own bodies, that this world was not designed for a lasting and a happy state, but rather for a state of moral discipline; that we might have a fair opportunity and continual incitement to labor after a cheerful resignation to all the events of Providence, after habits of virtue, self-government, and piety; and this temper of mind is in our power to acquire, and this alone can secure us against all the adversities of fortune, against all the malice of men, against all the operations of nature. A world in flames, and a whole system tumbling in ruins to the centre, have nothing terrifying in them to a man whose security is builded on the adamantine basis of good conscience and confirmed piety. If I could but conform my life and conversation to my speculations, I should be happy. Have I hardiness enough to contend with Omnipotence? or have I cunning enough to elude Infinite Wis

dom? or ingratitude enough to spurn at Infinite Goodness? The situation that I am in, and the advantages that I enjoy, are thought to be the best for me by Him who alone is competent to judge of fitness and propriety. Shall I then complain? Oh! madness, pride, impiety!

15. Sunday. If one man or being, out of pure generosity and without any expectation of returns, is about to confer any favor or emolument upon another, he has a right and is at liberty to choose in what manner and by what means to confer it. He may convey the favor by his own hand or by the hand of his servant, and the obligation to gratitude is equally strong upon the benefited being. The mode of bestowing does not diminish the kindness, provided the commodity or good is brought to us equally perfect, and without our expense. But, on the other hand, if one being is the original cause of pain, sorrow, or suffering to another, voluntarily and without provocation, it is injurious to that other, whatever means he might employ, and whatever circumstances the conveyance of the injury might be attended with. Thus, we are equally obliged to the Supreme Being for the information he has given us of our duty, whether by the constitution of our minds and bodies, or by a supernatural revelation. For an instance of the latter let us take original sin. Some say that Adam's sin was enough to damn the whole human race, without any actual crimes committed by any of them. Now this guilt is brought upon them not by their own rashness and indiscretion, not by their own wickedness and vice, but by the Supreme Being. This guilt brought upon us is a real injury and misfortune, because it renders us worse than not to be; and, therefore, making us guilty upon account of Adam's delegation or representing all of us, is not in the least diminishing the injury and injustice, but only changing the mode of conveyance.

22. Sunday. Yesterday I completed a contract with Mr. Putnam to study law, under his inspection, for two years.* I

*[But the Law attracted my attention more and more, and, attending the courts of justice, where I heard Worthington, Hawley, Trowbridge, Putnam, and others, I felt myself irresistibly impelled to make some effort to accomplish my wishes. I made a visit to Mr. Putnam and offered myself to him; he received me with politeness and even kindness; took a few days to consider of it, and then informed me that Mrs. Putnam had consented that I should board in his house; that I should pay no more than the sum allowed for my lodgings, and that I should pay him a hundred dollars when I should find it convenient. I agreed to his proposals, without hesitation, and immediately took possession of his office.]

ought to begin with a resolution to oblige and please him and his lady in a particular manner; I ought to endeavor to oblige and please everybody, but them in particular. Necessity drove me to this determination, but my inclination, I think, was to preach; however, that would not do. But I set out with firm resolutions, I think, never to commit any meanness or injustice in the practice of law. The study and practice of law, I am sure, does not dissolve the obligations of morality or of religion; and, although the reason of my quitting divinity was my opinion concerning some disputed points, I hope I shall not give reason of offence, to any in that profession, by imprudent warmth.

is

Heard Crawford upon the love of God. The obligation that upon us to love God, he says, arises from the instances of his love and goodness to us. He has given us an existence and a nature which render us capable of enjoying happiness and of suffering misery. He has given us several senses, and has furnished the world around us with a variety of objects proper to delight and entertain them. He has hung up in the heavens over our heads, and has spread in the fields of nature around about us, those glorious shows and appearances by which our eyes and our imaginations are so extremely delighted. We are pleased with the beautiful appearance of the flowers; we are agreeably entertained with the prospect of forests and meadows, of verdant fields and mountains covered with flocks. We are thrown into a kind of transport and amazement when we behold the amazing concave of heaven sprinkled and glittering with stars. has also bestowed upon the vegetable species a fragrance that can almost as agreeably entertain our sense of smell. He has so wonderfully constituted the air, that by giving it a particular kind of vibration, it produces in us as intense sensations of pleasure as the organs of our bodies can bear, in all the varieties of harmony and concord. But all the provision that He has made for the gratification of our senses, though very engaging and unmerited instances of goodness, is much inferior to the provision, the wonderful provision that He has made for the gratification of our nobler powers of intelligence and reason. He has given us reason to find out the truth, and the real design and true end of our existence, and has made all endeavors to promote them agreeable to our minds, and attended with a conscious pleasure and complacency. On the contrary, He has made a different

course of life a course of impiety and injustice, of malevolence and intemperance-appear shocking and deformed to our first reflections; and since it was necessary to make us liable to some infirmities and distempers of body, He has plentifully stored the bowels and the surface of the earth with minerals and vegetables that are proper to defend us from some diseases and to restore us to health from others.

Besides, the powers of our reason and invention have enabled us to devise engines and instruments to take advantage of the powers that we find in nature, to avert many calamities that would otherwise befall us, and to procure many enjoyments and pleasures that we could not otherwise attain. He has connected the greatest pleasure with the discovery of truth, and made it our interest to pursue with eagerness these intense pleasures. Have we not the greatest reason, then, yea, is it not our indispensable duty, to return our sincere love and gratitude to this greatest, kindest, and most profuse Benefactor? Would it not show the deepest baseness and most infamous ingratitude to despise or to disregard a being to whose inexhausted beneficence we are so deeply indebted?

23. Monday. Came to Mr. Putnam's and began law, and studied not very closely this week.