which are wild and uncultivated: to sce courage exerting itself in fierceness, resolution in obstinacy, wisdom in cunning, patience in sullenness and despair. 4. Men's passions operate variously, and appear in different kinds of actions, according as they are more or less rectified and swayed by reason. When one hears of ne groes, who, upon the death of their masters, or upon changing their service, hang themselves upon the next tree, as it sometimes happens in our American plantations, who can forbear admiring their fidelity, though it expresses itself in so dreadful a manner ? 5. What might not that savage greatness of soul, which appears in those poor wretches on many occasions, be raised to, were it rightly cultivated? And what colour of excuse can there be, for the contempt with which we treat this part of our species; that we should not put them upon the common footing of humanity; that we should only set an insignificant fine upon the man who murders them; nay, that we should, as much as in us lies, cut them off from the prospects of happiness in another world, as well as in this; and deny them that which we look upon as the proper means for attaining it? 6. It is therefore an unspeakable; blessing, to be born in those parts of the world where wisdom and knowledge flourish; though, it must be confessed, there are, even in these parts, several poor uninstructed persons, who are but little above the inhabitants of those nations, of which I have been here speaking; as those, who have had the advantages of a more liberal education, rise above one another by several different degrees of perfection. 7. For, to return to our statue in the block of marble, we see it sometimes only begun to be chipped, sometimes rough hewn, and but just sketched into a human figure; sometimes we see the man appearing distinctly in all his limbs and features; sometimes, we find the figure wrought up to great elegancy; but seldom meet with any to which the hand of a Phidias or a Praxiteles" could not give se veral nice touches and finishings. SECTION II. ADDISON. a Dif-fi-cult, dif-fe-kålt, hard to picase, e En-joy, en-jaè', to feel with pleasura troublesome b Pos-i-tive, paz-zé-tiv, real, direct f Sen-sa-tion, sen-så'-shan, perception by the senses Ex-alt, êgz-alt', to elevate, to extol Rap-ture, rap'-tshare, ecstacy, tran port 1. THERE is not a more pleasing exercise of the mind, than gratitude. It is accompanied with so great inward satisfaction, that the duty is sufficiently rewarded by the performance. It is not like the practice of many other Virtues, difficulta and painful, but attended with so much pleasure, that were there no positive command which enjoined it, nor any recompense laid up for it hereafter, a generous mind would indulge it, for the natural gratification which it affords. 2. If gratitude is due from man to man, how much more from man to his Maker: The Supreme Being does not only confer upon us those bounties which proceed more immediately from his hand, but even those benefits which are conveyed to us by others. Every blessing we enjoy, by what means soever it may be derived upon us, is the gift of Him who is the great Author of good, and the Father of merci s. 3. If gratitude, when exerted towards one another, naturally produces a very pleasing sensation in the mind of a grateful man, it exaltss the soul into rapture, when it is employed on this great object of gratitude: on this beneficent Being, who has given us every thing we already possess, and from whom we expect every thing we yet hope for. SECTION III. a Eq-ui-ty, ek'-kwè-te, justice, right e Con-scious, kon'-shås, inwardly per d Frail-ty, fiale'-tè, weakness, instabil- e Mu-tu-al, mi'-tahů-ál, reciprocal ADDISON. On Forgiveness. 1. THE most plain and natural sentiments of equity. concur with divine authority, to enforce the duty of forgiveness. Let him who has never in his life done wrong, be allowed t..e privilege of remaining inexorable. But let such as are conscious of frailties and crimes, consid er forgiveness as a debt which they owe to others. Common failings are the strongest lesson to mutual forbearance. Were this virtue unknown among men, order and comfort, peace and repose, would be strangers to human life. 2. Injuries retaliated according to the exorbitant measure which passion prescribes, would excite resentment in return. The injured person would become the injurer; and thus wrongs, retaliations, and fresh injuries, would circulate in endless succession, till the world was rendered a field of blood. Of all the passions which invade the human breast, revenge is the most direful. 3. When allowed to reign with full dominion, it is more than sufficient to poison the few pleasures which remain to man in his present state. How much soever a person may suffer from injustice, he is always in hazard◊ of suffering more from the prosecution of revenge. The violerce of an enemy cannot inflict what is equal to the torment he creates to himself, by the means of the fierce and desperate passions which he allows to rage in lus soul. 4. Those evil spirits who inhabit the regions of misery, are represented as delighting in revenge and cruelty. But all that is great and good in the universe, is on the side of clemency and mercy. The Almighty Ruler of the world, though for ages offended by the unrighteousness, and insulted by the impiety of men, is "long suffering and slow to anger." 5. His Son, when he appeared in our nature, exhibited, 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. 6. 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 feel. Collected within itself, it stands unmoved by their impotent assaults; and with generous pity, rather than anger, looks down on their unworthy conduct. It has been truly said, that the greatest man on earth can no sooner commit an injury, "han a good maıcan make himself greater, by forgiving t. BLAIR, SECTION IV. a Pro-mote, pro-mote', to forward, ex-1% In-cent-ive, fn-sent'-Iv, that which alt, prefer Char-ac-ter, mark, letter kâi'-ák-tår, reputation, c In-dul-gence, In-důl'-jênse, tenderness, forgiveness d Se-ver-ity, sè-vêr'-è-tè, cruel treat ment e En-ti-tle, en-tl'-tl, to give a claim f Rig-or-ous, rig'-går-is, strict, severe Sg Pride, pride, inordinate self esteem kindles, provokes, or encourages, a motive Me-di-um, mè'-de-ům, the middle etate j Fab-rick, fab'-rik, a building, a sys tem Al-ion-ate, ale'-yên-åte, to withdraw the affections An-tic-i-pate, an-tls-è-pâte, to take up before the time Motives to the practice of gentleness. 1. To promotes the virtue of gentleness, we ought to view our character with an impartial eye; and to learn, from our own failings, to give that indulgence, which in our turn we claim. It is pride which fills the world with so much harshness and severity. In the fullness of selfestimation, we forget what we are. We claim attentions to which we are not entitled. We are rigorous to offences, as if we had never offended; unfeeling to distress, as if we knew not what it was to suffer. From those airy regions of prides and folly, let us descend to our proper level. 2. Let us survey the natural equality en which providence has placed man with man, and reflect on the infirmities common to all. If the reflection on natural 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 shew it to our brethren? 3. Let us also accustom ourselves, to reflect on the small moment of those things, which are the usual incentivesh to violence and contention. In the ruffled and angry bour, 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 immediate ruin. 4. But after passion or pride has subsided, we look around 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 dwindled away, its consequences remain. We have alienated a friend; we have embittered an enemy, we have sown the seeds of future suspicion, malevolence, or disgust. 5. 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 prospects of gaining by fierce contention; but how much of the true happiness 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 to flow. BLAIR. conception, seizure Treach-er-y, trêtsh'-år-é, perfidy, breach of faith h Ir-ri-tace, fr'-rè-tåte, to provoke, exasperate El-i-gible, ¿l'-è-jè-bl, preferable, fit to be chosen 1j Cav-ern, káv'-ärn, a cave, den, hole A suspicious temper the source of misery to its possessor. 1. 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 caution 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 incurs suspicion and hatred. of 2. Besides the external evils which he draws upon him self, arising from alienated friendship, broken confidence, and open enmity, the suspicious temper itself is one 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 perpetual jealousy, lives in perpetual dread! 3. 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 dresses his countenance in forced smiles, while his heart throbs within from apprehensions of secret treachery. He |