in which it has involved him, with the concluding pangs of bitter remorse. Through all the ftages of this fatal courfe, how many have heretofore run? What multitudes do we daily behold pursuing it, with blind and headlong steps?

BLAIR

SECTION VII.

On the proper State of our Temper, with respect to one another.

It is evident, in the general, that if we confult either public welfare or private happiness, Chriftian charity ought to regulate our disposition in mutual intercourse. But as this great principle admits of feveral diverfified appearances, let us confider fome of the chief forms under which it ought to show itself in the ufual tenour of life.

What, firft, prefents itfelf to be recommended, is a peaceable temper; a difpofition averfe to give offence, and defirous of cultivating harmony, and amicable intercontfe in fociety. This fuppofes yielding and condefcending manners, unwillingness to contend with others about trifles, and, in contefts that are unavoidable, proper moderation of spirit. Such a temper is the first principle of felf-enjoyment. It is the bafis of all order and happinefs among mankind. The positive and contentious, the rude and quarrelfome, are the bane of fociety. They feem deftined to blast the small fhare of comfort which nature has here allotted to man. But they cannot disturb the peace of others, more than they break their own. The hurricane rages firk in their own bofom, before it is let forth upon the

world. In the tempefts which they raise, they are always toft; 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 ascribes every action to the worst motive, and throws a black fhade over every character. If we would be happy in ourselves, or in our connexions 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 difpofe 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 fympathizing 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 hu mane. How amiable appears fuch a disposition, 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 happinefs of life, who is a franger to that intercourse of good offices and kind affections, which, by a pleasing charm, attaches men to one another, and circu'ates joy from heart to heart!

K

We are not to imagine, that a benevolent temper finds no exercife, unlefs when opportunities offer of performing actions of high generofity, or of extenfive utility. These 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 themfelves of miti gating 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 smaller incidents of life. But let us remember, that of fmall incidents the fyftem of human life is chiefly compofed. The attentions which refpect these, 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 dig. nity and fplendour. 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 amidst that familiar intercourfe which belongs to domeftic 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 unreftrained vent to the caprice of pafsion and humour. Whereas there, on the contrary, more than any where, 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 difplays itfelf. The forms of the world dif guife men when abroad. But within his own family, every man is known to be what he truly is.—In all

our intercourfe 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.

BLAIR.

SECTION VIII.

Excellence of the Chriftian Religion.

Is it bigotry to believe the fublime truths of the gofpel, with full afsurance of faith? I glory in such bigotry. I would not part with it for a thousand worlds. I congratulate the man who is pofsefsed of it: for, amidst all the vicissitudes and calamities of the present state, that man enjoys an inexhaustible 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, injustice, and every fort of malevolence, as the Gospel. 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 heart. The Plalms are remarkable, beyond all other writings, for their power of infpiring devout emotions. But it is not in this refpect only, that they are fublime. the Divine nature, they contain the moft magnificent

Of

descriptions, that the foul of man can comprehend. The hundred and fourth Pfalm, in particular, displays the power and goodness of Providence, in creating and preferving the world, and the various tribes of animals in it, with fuch majeftic brevity and beauty, as it is 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 purest truth, and the foundest 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 system 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

Lofes, discountenanc'd, and like folly shows.

BEATTIE,

SECTION IX.

Reflections occafioned by a Review of the Blessings, pronounced by Chrift on his Difciples, in his Sermon on the Mount.

WHAT abundant reafon have we to thank God, that this large and inftructive discourse 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 pofture of humble attention, that we may "receive the law from his mouth."

He opened it with blessings, repeated and moft important blessings. But on whom are they pro