others, more than they break their own. The hurricane rages first in their own bofom, before it is let forth upon the world. In the tempefts which they raife, they are always toll; and frequently it is their lot to perish. A peaceable temper must be fupported by a candid one, or a difpofition to view the conduct of others with fairness and impartiality. This ftands opposed to a jealous and fufpicious temper, which afcribes every action to the worst motive, and throws a black fhade over every character. If we would be happy in ourselves, or in our connections with others, let us guard against this malignant fpirit. Let us ftudy that charity "which thinketh no evil;" that temper which, without degenerating into credulity, will dispose us to be just; and which can allow us to obferve an error, without imputing it as a crime. Thus we fhall be kept free from that continual irritation, which imaginary injuries raife in a fufpicious breaft; and fhall walk among men as our brethren, not as our enemies. But to be peaceable, and to be candid, is not all that is required of a good man. He must cultivate a kind, generous, and fympathifing temper, which feels for diftrefs, wherever it is beheld; which enters into the concerns of his friends with ardour; and to all with whom he has intercourfe, is gentle, obliging, and humane. How amiable appears fuch a difpofition, when contrafted with a malicious, or envious temper, which wraps itself up in its own narrow intereft, looks with an evil eye on the fuccefs of others, and with an unnatural fatisfaction, feeds on their disappointments or miferies! How little does he know of the true happiness of life, who is a ftranger to that intercourse of good offices and kind affections, which, by a pleafing charm, attaches men to one another, and circulates joy from heart to heart! We are not to imagine, that a benevolent temper finds no exercise, unless when opportunities offer of performing actions of high generofity, or of extenfive utility. Thefe may feldom occur. The condition of the greater part of mankind, in a good measure, precludes them. But in the ordinary round of human affairs, many occafions daily prefent themselves of mitigating the vexations which others fuffer; of foothing their minds; of aiding their intereft; of promoting their cheerfulness, or ease. Such occafions may relate to the fmaller incidents of life. But let us remember, that of small incidents the fyftem of human life is chiefly compofed. The attentions which refpect thefe, when fuggefted by real benignity of temper, are often more material to the happiness of thofe around us, than actions which carry the appearance of greater dignity and splendour. No wife or good man ought to account any rules of behaviour as below his regard, which tend to cement the great brotherhood of mankind in comfortable union. Particularly amidit that familiar intercourfe which belongs to domestic life, all the virtues of temper find an ample range. It is very unfortunate, that within that circle, men too often think themselves at liberty, to give unrestrained vent to the caprice of paffion and humour. Whereas there on the contrary, more than any where else, it concerns them to attend to the government of their heart; to check what is violent in their tempers, and to foften what is harsh in their manners. For there the temper is formed. There, the real character displays itself. The forms of the world disguise men when abroad. But within his own family, every man is known to be what he truly is. In all our intercourse then with others, particularly in that which is closest and most intimate, let us cultivate a peaceable, a candid, a gentle and friendly temper. This is the temper to which, by repeated injunctions, our holy religion feeks to form us. This was the temper of Chrift. This is the temper of heaven. SECTION VIII. Excellence of the Holy Scriptures. BLAIR, Is it bigotry to believe the fublime truths of the gospel, with full affurance of faith? I glory in fuch bigotry. I would not part with it for a thoufand worlds. I congratulate the man who is poffeffed of it: for, amidst all the viciffitudes and calamities of the prefent ftate, that man enjoys an inexhauftible fund of confolation, of which it is not in the power of fortune to deprive him. There is not a book on earth, fo favourable to all the kind, and all the fublime affections; or fo unfriendly to hatred and perfecution, to tyranny, to injuftice, and every fort of malevolence, as the gofpel. It breathes nothing throughout, but mercy, benevolence, and peace. Poetry is fublime, when it awakens in the mind any great and good affection, as piety, or patriotifm. This is one of the nobleft effects of the art. The Pfalms are remarkable, beyond all other writings, for their power e infpiring devout emotions. But it is not in this respect only that they are fublime. Of the divine nature, they contain the most magnificent defcriptions that the foul of man can comprehend. The hundred and furth Palm, in particular, difplays the power and goodness of Providence, in creating and preferving the world, and the various tribes of animals in it, with fuch majestic brevity and beauty, as it is in vain to look for in any human compofition. Such of the doctrines of the gospel as are level to human capacity, appear to be agreeable to the pureft truth, and the foundelt morality. All the genius and learning of the heathen world; all the penetration of Pythagoras, Socrates, and Ariftotle, had never been able to produce fuch a fyftem of moral duty, and fo rational an account of Providence and of man, as are to be found in the New Teftament. Compared, indeed, with this, all other moral and theological wisdom Loses, discountenanc'd, and like folly shows. SECTION IX. BEATTIE. Reflections occafioned by a Review of the Blessings, pronounced by Christ on his Difciples, in his Sermon on the Mount. WHAT abundant reafon have we to thank God that this large and inftructive difcourfe of our blessed Redeemer is fo particularly recorded by the facred hiftorian. Let every one that "hath ears to hear," attend to it; for furely no man ever spoke as our Lord did on this occafion. Let us fix our minds in a posture of humble attention, that we may "receive the law from his mouth." He opened it with bleffings, repeated and most important bleffings. But on whom are they pronounced? and whom are we taught to think the happiest of mankind? The meek and the humble; the penitent and the merciful; the peaceful and the pure; thofe that hunger and thirst after righteousness; thofe that labour, but faint not, under perfecution. Lord! how different are thy maxims from thofe of the children of this world! they call the proud happy; and admire the gay, the rich, the powerful, and the victorious. But let a vain world take its gaudy trifles, and dress up the foolish creatures that purfue them. May our fouls fhare in that happiness which the Son of God came to recommend and to procure! May we obtain mercy of the Lord; may we be owned as his children; enjoy his prefence; and inherit his kingdom! With theie enjoyments and thefe hopes, we will cheerfully welcome the lowest, or the most painful circumstances. Let us be animated to cultivate thofe amiable virtues, which are here recommended to us; this humility and meekness; this penitent fenfe of fin; this ardent defire after righteousness; this compaffion and purity; this peacefulnefs and fortitude of foul; and, in a word, this univerfal goodnefs which becomes us, as we fuftain the character of "the falt of the earth," and "the light of the world." Is there not reafon to lament, that we anfwer the character no better? Is there not reafon to exclaim, with a good man in former times, "Bleffed Lord! either thefe are not thy words, or we are not christians !" Oh, season our hearts more effectually with thy grace! Pour forth that divine oil on our lamps! Then fhall the flame brighten; then shall the ancient honours of thy religion be revived; and multitudes be awakened and animated, by the luftre of it, "to glorify our Father in heaven." SECTION X. Schemes of Life often Illufory. DODDRIDGE. OMAR, the fon of Haffan, had paffed feventy-five years in honour and profperity. The favour of three fucceffive. califs had filled his houfe with gold and filver; and whenever he appeared, the benedictions of the people proclaim-, ed his paffage. The Terreftrial happiness is of fhort continuance. brightness of the flame is wafting its fuel; the fragrant flower is paffing away in its own odours The vigour of Omar began to fail; the curls of beauty fell from his head; ftrength departed from his hands; and agility from his feet. He gave back to the calif the keys of trust, and the feals of fecrecy; and fought no other pleasure for the remains of life, than the converfe of the wife, and the gratitude of the good. The powers of his mind were yet unimpaired. His chamber was filled by vifitants, eager to catch the dictates of experience, and officious to pay the tribute of admiration. Caled, the fon of the viceroy of Egypt, entered every day early, and retired late. He was beautiful and eloquent Omar admired his wit, and loved his docility. “Tell me,” said Caled, “Thou to whose voice nations have liftened, and whofe wifdom is known to the extremities of : Afia, tell me how I may refemble Omar the prudent. The arts by which thou haft gained power and preserved it, are to thee no longer neceffary or useful: impart to me the fecret of thy conduct, and teach me the plan upon which thy wifdom has built thy fortune." "Young man," faid Omar," it is of little ufe to form plans of life. When I took my first furvey of the world, in my twentieth year, having confidered the various condi tions of mankind, in the hour of folitude I faid thus to my felf, leaning against a cedar, which spread its branches over my head: "Seventy years are allowed to man; I have yet fifty remaining. Ten years I will allot to the attainment of knowledge, and ten I will pafs in foreign countries; I fhall be learned, and therefore fhall be honoured; every city will fhout at my arrival, and every ftudent will folicit my friendship. Twenty years thus paffed, will ftore my mind with images, which I fhall be bufy, through the rest of my life, in combining and com paring. I thall revel in inexhauftible accumulations of intellectual riches; I fhall find new pleafures for every moment; and fhall never more be weary of myself. I will not, however, deviate too far from the beaten track of life; but will try what can be found in female delicacy. I will marry a wife beautiful as the Houries, and wife as Zobeide with her I will live twenty years within the suburbs of Bagdat, in every pleasure that wealth can pur chafe, and fancy can invent. I will then retire to a rural dwelling; pafs my days in obfcurity and contemplation: and lie filently down on the bed of death. Through my life it fhall be my fettled refolution, that I will never depend upon the fmile of princes; that I will never stand exposed to the artifices of courts: I will never pant for public honours, nor disturb my quiet with the affairs of ftate." Such was my scheme of life, which I impreffed indelibly upon my memory. : "The first part of my enfuing time was to be spent in fearch of knowledge, and I know not how I was diverted from my defign. I had no visible impediments without, nor any ungovernable paffions within. I regarded knowl edge as the highest honour, and the most engaging pleafure; yet day ftole upon day, and month glided after month, till I found that feven years of the first ten had vanished, and left nothing behind them. I now postponed my purpose of travelling; for why fhould I go abroad, |