2. If my reader will give me leave to change the allusion b so soon upon him, I shall make use of the same instance to illustrate the force of education, which Aristotle has brought to explain his doctrine of substantial forms, when he tells us that a statue clies hid in a block of marble; and that the art of the statuary only clears away the superfluous & matter, and removes the ruobish. The figure is in the stone, and the sculptor e only finds it. 3 What sculpture is to a block of marble, education is to a human soul. The philosopher, the saint, or the hero, the wise, the good, or the great man, very often lies hid and concealed in a plebeian, which a proper education 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 uncultivated to see 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 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, g 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 dan there be, for the contempt, with which we treat this part of our species; that we should not put them upon the common oting of humanity; that we should only set an insignificant h 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 i them that, which we look upon as the proper means for attaining it? 6. It is therefore an unspeakablej blessing, to be born in those parts of the world where wisdom and knowledge flourish, k 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 m could not give several nice touches and finishings. a Dif-fi-cult, dif-fe-kult. Hard to please, troublesome b Pos-i-tive, poz'-zé-tiv. Real, direct, e En-join, én-join'. To direct, to order d Ben-e-fit, ben'-e-fit. A kindness, advantage e En-joy, én-joé'. To feel with pleasure f Sen-sa-tion, sen-så'-shin. Perception by the senses g Ex-alt, égz-alt'. To elevate, extol h Rap-ture, råp'-tshire. Ecstacy, transport SECTION II.-ON GRATItude. ADDISON. 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 v rtues, difficult a and painful, but attended with so much pleasure that were there no positive b command which enjoined c 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 duețfrom 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, d which are conveyed to us by others. Every blessing we enjoy, e 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 mercies. 3 If gratitude, when exerted towards one another, naturally produces a very pleasing sensation f in the mind of a grateful man, it exalts g the soul into rapture, h 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. a E-qui-ty, ék'-kwe-te. Justice, right e Mu-tu-al, mů'-tsha-al. Reciprocal For-bear-ance, for-båre'-ânse. Command of temper g Re-tal-i-ate, ré-tál'-ê-Ate. To give like før like ADDISON. h Ex-or-bi-tant, égz-or-be-tånt. Enormous, excessive k Haz-ard, ház-trd. Chance, danger, to risk SECTION III-ON FORGIVENESS. 1. THE most plain and natural sentiments of equity a 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. b But let such as are conscious c of frailties d and crimes, consider forgiveness as a debt which they owe to others. Common failings are the strongest lesson to mutual e-forbearance. f Were this virtue unknown among men, order and comfort, peace and repose, would be strangers to human life. 2. Injuries retaliated g according to the exhorbitant ʼn measure, which passion prescribes, i would excite resentment in return The injuried person would become the injurer; and thus, wrongs, retaliations, and fresh injuries would circulate in endless succession. j 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 k 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 the means of the fierce and desperate passions, which he allows to rage in his 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 ustrious 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 res" pected as worthy, or admired as great, have been distinguised for this virtue. . Revenge dwells in little minds. mous m spirit is always superiour to it. A noble and magnani- 1 af Col injuries of men those severe shocks, which others feel. lected 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, than a good man can make himself greater, by forgiving it. a Pro-mote, pro-mote'. To forward, exalt, prefer i Me-di-um, me'-de-am. The middle state j Fab-rick, fab'-rik. A building, a system BLAIR Al-ien-ate, ale'-yên-åte. To withdraw the affections An-ti-ci-pate, an-tis'-e-pâte. To take up before the time SECTION IV-MOTIVES TO THE PRACTICE OF GENTLENESS. 1. To promote a the virtue of gentleness, we ought to view our character b with an impartial eye; and to learn, from our own failings, to give that indulgence, c which in our turn we claim. It is pride, which fills the world with so much hai shness and severity. d In the fulness of self-estimation, we forget what we are. We claim attentions, to which we are not entitled e. We are rigorousf 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 pride g and folly, let us descend to our proper level. 2. 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 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 brethren? 3. Let us also accustom ourselves to reflect on the small moment of those things, which are the usual incentives h 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 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 fabrick,j which our disturbed imagination had reared, totally disappears. But though the cause of contention has dwindled away, its consequences remain. We have alienated k 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 prospect 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. a Sus-pi-cious, sås-pish'-ås. Inclined to suspect d Jeal-ous-y, jel'-lås-ẻ. Suspicion in love e Spy, spi. One sent to watch others BLAIR. f Ap-pre-hen-sion, ap-pré-hẻn'-shun. Conception, seizure h Ir-ri-tate, ir'-re-tåte. To provoke, exasperate i El-i-gi-ble, l'-é-je-bl. Preferable j Cav-ern, káv'-årn. A cave, den, hole SECTION V.-A SUSPICIOUS TEMPER THE SOURCE OF MISERY TO ITS POSSESSOR. 1. As a suspicious a 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 b of his thoughts will often break out in his behaviour; and in return for suspecting and hating, he will incur c suspicion and hatred. 2. Besides the external evils which he draws upon himself, arising 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 perpetual jealousy, d lives in perpetual dread? 3. Looking upon himself to be surrounded with spies, e enemies, and designing men, he is a stranger to reliance and |