§94. Pride fills the World with Harshness and Severity.

waters of ftrife are let forth; but their course cannot be foreseen; and he feldom fails of fuffering most from the poisonous effect, who first allowed them to flow. Ibid.

not entitled. We are rigorous to offences,

of pride

as if we had never offended; unfeeling to distress, as if we knew not what it was to fuffer. From those airy regions and folly, let us descend to our proper level. Let us survey the natural equality man with

on

which Providence has placed man, and reflect on the infirmities com

mon to all. If the reflection on natural equality and mutual offences be insufficient

to prompt humanity, let us at least confider

what we are in the fight of God. Have we none of that forbearance to give one another, which we all so earnestly entreat from Heaven? Can we look for clemency or gentleness from our Judge, when we are so backward to shew it to our own

brethren?

Blair,

$95. Violence and Contention often caused by Trifles and imaginary Mifchiefs.

Accustom yourselves, also, to reflect on the small moment of those things which are the usual incentives to violence and contention. In the ruffled and angry hour, we view every appearance through a false medium. The most inconfiderable point of interest, or honour, swells into a momentous object; and the flightest attack seems to threaten immediate ruin. But after paffion or pride has fubfided, we look round in vain for the mighty mischiefs we dreaded: the fabric, which our disturbed imagination had reared, totally disappears. But though the cause of contention has daindled away, its consequences remain. We have alienated a friend; we have embittered an enemy; we have fown the feeds of future suspicion, malevolence, or disgust. Suspend your violence, I beseech you, for a moment, when causes of discord occur. Anticipate that period of coolness, which, of itself, will foon arrive, Allow yourselves to think, how little you have any prospect of gaining by fierce contention; but how much of the true happiness of life you are certain of throwing away. Easily, and from the smallest chink, the bitter

Views.

But gentleness will, most of all, be promoted by frequent views of those great objects which our holy religion prefents. Let the profpects of immortality fill your minds. Look upon this world as a state of engaged

paffage. Confider yourselves as in the pursuit of higher interests; as acting now, under the eye of God, an introductory part to a more important scene. Elevated by such sentiments, your minds will become calm and sedate. You will look

down, as from a fuperior station, on the petty disturbances of the world. They are

selfish, the sensual, and the vain, who are most subject to the impotence of passion. They are linked so closely to the world; by so many fides they touch every object, and every person around them, that they are perpetually hurt, and perpetually hurting others. But the fpirit of true religion removes us to a proper distance from the grating objects of worldly contentions. It leaves us fufficiently connected with the world, for acting our part in it with propriety; but disengages us from it so far, as to weaken its power of disturbing our tranquillity. It inspires magnanimity; and magnanimity always breathes gentleness. It leads us to view the follies of men with pity, not with rancour; and to treat, with the mildness of a fuperior nature, what in little minds would call forth all the bitterness of paffion. Ibid.

§97. Gentleness to be assumed, as the Ornament of every Age and Station; but to be distinguished from polished or affected Manners.

Aided by such confiderations, let us cultivate that gentle wisdom which is, in so many respects, important both to our duty and our happiness. Let us assume it as the ornament of every age, and of every station. Let it temper the petulance of youth, and soften the moroseness of old age. Let it mitigate authority in those who rule, and promote deference among those who obey. I conclude with repeating the caution, not to mistake for true gentleness, that flimsy imitation of it, cal. led polished manners, which often, among

ginal workmanship of the Almighty.Amidst this wreck of human nature, traces still remain which indicate its author. Those high powers of confcience and reason, that capacity for happiness, that ardour of enterprize, that glow of affection, which often break through the gloom of human vanity and guilt, are like the scattered columns, the broken arches, and defaced sculptures of fome fallen temple, whose ancient splendour appears amidst its ruins. So confpicuous in human nature are those characters, both of a high origin and of a degraded state, that, by many religious sects throughout the earth, they have been seen and confefsed. A tradition seems to have pervaded almost all nations, that the human race had either, through some offence, forfeited, or through some misfortune, loft, that station of primæval honour, which they once poffefsed. But while, from this doctrine, ill understood, and involved in many fabulous tales, the nations wandering in Pagan darkness could draw no consequences that were just; while, totally ignorant of the nature of the disease, they fought in vain for the remedy; the fame divine revelation, which has informed us in what manner our apostacy arose, from the abuse of our rational powers, has instructed us also how we may be restored to virtue and to happiness.

Let us, therefore, study to improve the affistance which this revelation affords, for the restoration of our nature and the recovery of our felicity. With humble and grateful minds, let us apply to those medicimal springs which it hath opened, for curing the disorders of our heart and paffions. In this view, let us, with reverence, look up to that Divine Personage, who descended into this world, on purpose to be the light and the life of men: who came, in the fulness of grace and truth, to repair the defolations of many generations, to restore order among the works of God, and to raise up a new earth, and new heavens, wherein righteousness should dwell for ever. Under his tuition let us put ourselves; and amidst the storms of passion to which we are here exposed, and the lippery paths which we are left to tread, never truft presumptuously to our own understanding, Thankful that a heavenly conductor vouchsafes his aid, let us earneftly pray, that from him may descend divine light to guide our steps, and divine ftrength to fortify our minds. Let us pray, that his grace may keep us from all

intemperate passions, and mistaken pursuits of pleasure; that whether it shall be his will, to give or to deny us earthly profperity, he may bless us with a calm, a sound, and well-regulated mind; may give us moderation in success, and fortitude under disappointment; and may enable us so to take warning from the crimes and miseries of others, as to escape the snares of guilt.

$ 102.

Blair.

The Happiness of every Man depends more upon the State of his own Mind, than upon any external Circumftance whatever.

While we thus maintain a due dependence on God, let us also exert ourselves with care, in acting our own part. From the whole of what has been faid, this important instruction arises, that the happiness of every man depends more upon the state of his own mind, than upon any one external circumstance; nay, more than upon all external things put together. We have seen, that inordinate paflions are the great disturbers of life; and that, unless we possess a good confcience, and a well-governed mind, discontent will blast every enjoyment, and the highest profperity will prove only disguised mifery. Fix then this conclusion in your minds, that the destruction of your virtue is the deftruction of your peace. Keep thy heart with all diligence; govern it with the greatest care; for out of it are the iffues of life. In no ftation, in no period, think yourselves secure from the dangers which spring from your paffions. Every age, and every station, they befet; from youth to grey hairs, and from the peasant to the prince. Ibid. §103.

At first setting out in Life, beware of feducing Appearances.

At your first setting out in life especially, when yet unacquainted with the world and its snares, when every pleasure enchants with its smile, and every object shines with the glofs of novelty; beware of the seducing appearances which surround you, and recollect what others have fuffered from the power of headstrong defire. If you allow any paflion, even though it be esteemed innocent, to acquire an absolute ascendant, your inward peace will be impaired, But if any which has the taint of guilt, take early poffeffion of your mind, you may date from that mo ment the ruin of your tranquillity. Nor with the season of youth does the peril end. To the impetuosity of youthful defire, succeed the more fober, but no less dangerous, attachments of advancing years; when the passions which are connected with interest and ambition begin their reign, and too frequently extend their malignantinfluence, even over those periods of life which ought to be most tranquil. From the first to the last of man's abode on earth, the discipline must never be relaxed, of guarding the heart from the dominion of paflion. Eager paffions, and violent defires, were not made for man. They exceed his sphere: they find no adequate objects on earth; and of course can be productive of nothing but misery. The certain consequence of indulging them is, that there shall come an evil day, when the anguish of disappointment shall drive us to acknowledge, that all which we enjoy availeth us nothing.

Blair.

$104. Enthusiasm less pernicious to the Mind than Coldness and Indifference in Religion.

But whatever absurdities may arife from the fancied ardours of enthusiasm, they are much less pernicious than the contrary extreme of coldness and indifference in religion. The spirit of chivalry, though it led to many romantic enterprizes, was nevertheless favourable to true courage, as it excited and nourished magnanimity and contempt of danger; which, though sometimes wasted in absurd undertakings, were of the greatest use on real and proper occafions. The noblest energies of which we are capable, can scarcely be called out without fome degree of enthusiasm, in whatever cause we are engaged; and those fentiments which tend to the exaltation of human nature, though they may often exeite attempts beyond the human powers, will, however, prevent our stopping short of them, and lofing, by careless indolence and felf-defertion, the greatest part of that ftrength with which we really are endued.

How common is it for those who profess (and perhaps fincerely) to believe with entire perfuafion the truth of the gospel, to declare that they do not pretend to frame their lives according to the purity of its moral precepts ! " I hope," say they, " I am guilty of no great crimes; but the "customs of the world in these times will " not admit of a conduct agreable either

my way of living." -Thus they coolly and contentedly give themselves up to a conftant course of diffipation, and a general worthlessness of character, which, I fear, is as little favourable to their happiness here or hereafter, as the occasional commiffion of crimes at which they would start and tremble. The habitual neglect of all that is most valuable and important, of children, friends, servants of neighbours and dependents of the poor-of Godand of their own minds, they confider as an excusable levity, and fatisfy themselves with laying the blame on the manners of the times.

If a modern lady of fashion was to be called to account for the disposition of her time, I imagine her defence would run in this style:" I can't, you know, be out " of the world, nor act differently from

every body in it. The hours are every " where late-consequently I rise late. I " have scarce breakfasted before morning " vifits begin, or 'tis time to go to an "auction, or a concert, or to take a little " exercise for my health. Dreffing my " hair is a long operation, but one can't

appear with a head unlike every body "else. One must sometimes go to a play, " or an opera; though I own it hurries "one to death. Then what with neceffary vifits the perpetual engagements to card-parties at private houses-and " attendance on public assemblies, to " which all people of fashion fubfcribe, "the evenings, you see, are fully difpof"ed of. What time then can I poflibly " have for what you call domeftic duties? " - You talk of the offices and enjoy" ments of friendship-alas! I have no " hours left for friends! I must see them " in a crowd, or not at all. As to culti"vating the friendship of my husband, we " are very civil when we meet; but we are both too much engaged to spend much " time with each other. With regard to my daughters, I have given them a "French governess, and proper masters " -I can do no more for them, You tell me, I should instruct my servants " but I have not time to inform myself, " much less can I undertake any thing of " that

"