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tional desire. We entangle ourselves in business, immerge ourselves in luxury, and rove through the labyrinths of inconstancy till the darkness of old age begins to invade us, and disease and anxiety obstruct our way. We then look back upon our lives with horror, with sorrow, with repentance; and wish, but too often vainly wish, that we had not forsaken the ways of virtue. Happy are they, my son, who shall learn from thy example, not to despair; but shall remember, that, though the day is past, and their strength is wasted, there yet remains one effort to be made: that refor mation is never hopeless. nor sincere endeavors ever unas sisted; that the wanderer may at length return after all his errors; and that he who implores strength and courage from above, shall find danger and difficulty give way before him. Go now, my son, to thy repose; commit thyself to the care of Omnipotence: and when the morning calls again to toil, begin anew thy journey and thy life."

DR. JOHNSON.

CHAPTER III.

DIDACTIC PIECES,

SECTION I.

THE IMPORTANCE OF A GOOD EDUCATION.

I CONSIDER a human soul, without education, like mar ble in the quarry; which shows noue of its inherent caus ties, until the skill of the polisher fetches out the colors, makes the surface shine, and discovers every ornamenal cloud, spot, and vein, that runs through the body of it Education, after the same manner, when it works upar a Loble mind, draws out to view every latent virtue and pers fection, which, without such helps, are never able to make their appearance.

If my reader will give me leave to change the allusion so soon upon him, I shall make use of the same data re to illustrate the force of education, which Aristotle mas

brought to explain his doctrine of substantial forms, when he tells that a statue lies hid in a block of marble; and that the art of the statuary only clears away the superíiuous matter, and removes the rubbish. The figure is in the stone and the sculptor ouly finds it. What sculpture is, to a block of marble, education is to a human soul. The philosopher, the samt, or the hero, the wise. the good or the great man, very often lies hid and concealed in a plebelan, which a proper educato might have disinterred, and have brought to light. I am therefore much delighted with reading the accounts of savage nations; and with contemplating those virtues which are wild and uncultiva ted; to see courage exerting itself in fierceness, resolution in obstinacy, wisdom in cunning, patience in sulleness and despair.

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 negroes, 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? What might not that savage greatness of soul, which appears in these poor wretches on many occasions, be raised to, were it rightly cultivated? And what color 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 foot 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.

It is therefore an unspeakable blessing, to be born in those parts of the world where wisdom and knowledge flowish; 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 bave heen here speaking; as those who have had the advantages of a more liberal education, rise above one another by several different degrees of perfection. For, to return to our statue in the black of marble, we see it sometimes only fem to be chipped, sometimes rough hewn, and but just sketched into,

a human figure; sometimes we see the man appearing distinetry in all his limbs and features; sometimes we find the figure wrought up to great elegance; but seldom meet with auy to which the hand of a Phidias or a Praxiteles could not give several nice touches and finishings.

SECTION II.

ON GRATITUDE.

ADDISON.

THERE is not a more pleasing exercise of the mind, than gratitude. It is accompanied with such inward satisfaction that the duty, is sufficiently rewarded by the performance.→ It is not like the practice of many other virtues, difficult and painful, but attended with so much pleasure that were there no positive command which enjoyed it, nor any recompense Faid up for it hereafter, a generous mind would indulge in it, for the natural gratification which it affords

If gratitude is due from man to man, how much more from man to his Maker? The Supreme Being does not only conter upon us those bounties which proceed more ninediately from his hand, but even those benefits which are conveyed to us by others. Every blessing we enjoy hy 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 mercies.

if gratitude when exerted toward one another, naturally produces a very pleasing sensation in the mind of a gratef man, it exalts 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.

ON FORGIVENESS.

ADDISON,

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

the privilege of remaining inexorable. But let such as are conscious of frailties and crimes, consider forgiveness as a debt which they owe to others. Common failings are the strongest lesson of mutual forbearance. Were this virtue. unknown among men, order and comfort, peace and repose, would be strangers to human life. fojuries 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. When allowed to reiga with full dominion, it is more than sufficient to poison the few picasures 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 violence of an enemy cannot inflict what is equal to the torment he creates to himself by means of the fierce and desperate passions which he allows to rage in

his soul.

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." 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 mankiud, 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 feel.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 as been truly said, that the greatest man on earth can no sooner commit an injury, than a good man can make himself great, by forgiving it.

BLAIR.

SECTION IV.

MOTIVES TO THE PRACTICE OF GENTLENESS.

To promote 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 self estimation, we forget what we are. We claim attentions to which we are

Dot entitled. We are rigorous to offences, as if we had nev er offended; unfeeling to distress, as if we knew not what

it was to suffer. From those airy regions of pride and fol ly, 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 natural equality and mutual offences, be insuficient to prompt humanity, let us at least remember that we are in the sight of the 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 own brethren?

Let us also accustom ourselves, 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 inconsiderable point of interest or honor swells into a mo. mentous object; and the slightest attack seems to threaten immediate ruin. 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. 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 happiness of life, we are certain of rowing away. Easily, and from the smallest chink, the

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