hibited both in his life and his death, the most illustrious example of forgiveness which the world ever beheld. If we look into the history of mankind, we shall find that, in every age, they who have been respected as worthy, or admired as great, have been distinguished for this virtue. Revenge dwells in little minds. A noble and magnanimous spirit is always superior to it. It suffers not from the injuries of men those severe shocks which others fee!. Collected within itself, it stands unmoved by their impotent assaults; and with generous pity, rather than with anger, looks down on their unworthy conduct. It has been truly said, that the greatest man on earth can no sooner commit an injury, than a good man can make himself greater, by forgiving it. BLAIR. SECTION IV. Motives to the practice of gentleness. To promote the virtue of gentleness, we ought to view our - with an impartial eye; and to learn, from our own to give that indulgence which in our turn we claim. is pride which fills the world with so much harshness and severity. In the fulness of self-estimation, we forget what we are. We claim attentions to which we are not entitled. We are rigorous to offences, as if we had never offenaed ; unfeeling to distress, as if we knew not what it was to suffer. From those airy regions of pride and folly, let us descend to our proper level. Let us survey the natural equality on which Providence has placed man with man. and reflect on the infirmities common to all. If the reflection on naturai equality and mutual offences, be insufficient to prompt humanity, let us at least remember what we are in the sight of our Creator. Have we none of that forbearance to give one another, which we all so earnestly intreat from heaven? Can we look for clemency or gentleness from our Judge, when we are so backward to show it to our own brethren? Let us also accustom ourselves, to reflect on the small moment of those things, which are the usual incentives to viofence and contention. In the ruffled and angry hour, we view every appearance through a false medium. The most inconsiderable point of interest, or honour, swells into a momentous object; and the slightest attack seems to threaten mmediate ruin But after passion or pride has subsided, we took around in vain for the mighty mischiefs we dreaded. The fabric, which our disturbed imagination had reared, tally disappears. But though the cause of contention has dwindled away, its consequences remain. We have alienated a friend; we have imbittered an enemy; we have sown the seeds of future suspicion, malevolence, or disgust.-Let us suspend our violence for a moment, when causes of discord occur. Let us anticipate that period of coolness, which, of itself, will soon arrive. Let us reflect how little we have any prospect of gaining by fierce contention; but how much of the true happines of life we are certain of throwing away. Easily, and from the smallest chink, the bitter waters of strife are let forth; but their course cannot be foreseen ; and he seldom fails of suffering most from their poisonous effect, who first allowed them tɔ flow. SECTION V. BLAIR. A suspicious temper the source of misery to its possessor. As a suspicious spirit is the source of many crimes and calamities in the world, so it is the spring of certain misery to the person who indulges it. His friends will be few; and small will be his comfort in those whom he possesses. Believing others to be his enemies, he will of course make them. such. Let his cantion be ever so great, the asperity of his thoughts will often break out in his behaviour; and in return for suspecting and hating, he will incur suspicion and hatred. Besides the external evils which he draws upon himself, ari-, sing from alienated friendship, broken confidence, and open enmity, the suspicious temper itself is one of the worst evils which any man can suffer. If" in all fear there is torment," how miserable must be his state who, by living in perpetua! jealousy, lives in perpetual dread! Looking upon himself to be surrounded with spies, enemies, and designing men, he is a stranger to reliance and trust. He knows not to whom to open himself. He dresses his countenance in forced smiles, while his heart throbs within from apprehensions of secret treachery. Hence fretfulness and ill-humour, disgust at the world and all the painful sensations of an irritated and imbittered mind. So numerous and great are the evils arising from a suspicious disposition, that, of the two extremes, it is more eligible to expose ourselves to occasional disadvantage from thinking too well of others, than to suffer continual misery by thinking always ill of them. It is better to be sometimes imposed upon, than never to trust. Safety is purchased at too dear a rate, when, in order to secure it, we are obliged to be always clad in armour, and to live in perpetual hostility with our fel- SECTION VI. Comforts of Religion. BLAIR. E ; who have resigned the pleasures of that smiling sea- It might therefore be expected, that those philosophers, who think they stand in no need themselves of the assistance of religion to support their virtue, and who never feel the wart of its consolations, would yet have the humanity to Part 1. consider the very different situation of the rest of mankind; and not endeavour to deprive them of what habit, at least, if they will not allow it to be nature, has made necessary to their morals, and to their happiness. It might be expected, that humanity would prevent them from breaking into the last retreat of the unfortunate, who can no longer be objects of their envy or resentment; and tearing from them their only remaining comfort. The attempt to ridicule religion may be agreeable to some, by relieving them from restraint upon their pleasures; and may render others very miserable, by making them doubt those truths, in which they were most deeply interested; but it can convey real good and happiness to no one individual. SECTION VII. GREGORY. Diffidence of our abilities, a mark of wisdom. It is a sure indication of good sense, to be diffident of it We then, and not till then, are growing wise, when we begia to discern how weak and unwise we are. An absolute perfec tion of understanding, is impossible: he makes the nearest approaches to it, who has the sense to discern, and the humility to acknowledge, its imperfections. Modesty always sits gracefully upon youth; it covers a multitude of faults, and doubles the lustre of every virtue which it seems to hide the perfections of men being like those flowers which appear more beautiful, when their leaves are a little contracted and folded up, than when they are full blown, and display themselves, without any reserve, to the view. : We are some of us very fond of knowledge, and apt to value ourselves upon any proficiency in the sciences: one science, however, there is, worth more than all the rest, and that is, the science of living well; which shall remain, when tongues shall cease," and "knowledge shall vanish away.' As to new notions, and new doctrines, of which this age is very fruitful, the time will come, when we shall have no pleasure in them: nay, the time shall come, when they shall be exploded, and would have been forgotten, if they had not been preserved in those excellent books, which contain a confutation of them; like insects preserved for ages in amber, which otherwise would soon have returned to the common mass of things. But a firm belief of Christianity, and a practice suitable to it, will support and invigorate the mind to the fast; and most of all at last, at that important hour, which must decide our hopes and apprehensions, and the wisdom. which, like our Saviour, cometh from above, will, through his merits, bring us thither. All our other studies and pursuits, however different, ought to be subservient to, and centre in, this grand point, the pursuit of eternal happiness, by being good in ourselves, and useful to the world. SEED. SECTION VIII. On the importance of order in the distribution of our time TIME we ought to consider as a sacred trust committed to ɩs by God; of which we are now the depositaries, and are to render an account at the list. That portion of it which he has allotted to us, is intended partly for the concerns of this world, partly for those of the next. Let each of these occupy, in the distribution of our time, that space which properly belongs to it. Let not the hours of hospitality and pleasure-interfere with the discharge of our necessary atfairs; and let not what we call necessary affairs, encroach upon the time which is due to devotion. To every thing there is a season, and a time for every purpose under the heaven. If we delay till to-morrow what ought to be done to-day, we overcharge the morrow with a burden which belongs not to it. We load the wheels of time, and prevent them from carrying us along smoothly. He who every morning plans the transactions of the day, and follows out |that plan, carries on a thread which will guide him through the labyrinth of the most busy life. The orderly arrangement of his time is like a ray of light, which darts itself through all his affairs. But, where no plan is laid, where the disposal of time is surrendered merely to the chance of incidents, all things lie huddled together in one chaos, which admits neither of distribution nor review. The first requisite for introducing order into the management of time, is to be impressed with a just sense of its vaJue. Let us consider well how much depends upon it, and how fast it flies away. The bulk of men are in nothing more capricious and inconsistent, than in their appreciation of time. When they think of it, as the measure of their continuance on earth, they highly prize it, and with the greatest anxiety seek to lengthen it out. But when they view it in separate parcels, they appear to hold it in con tempt, and squander it with inconsiderate profusion. While they complain that life is short, they are often wishing its |