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endered the lawful interests of the present world.
E our think t como tion. But, by this fatal neglect, how many materials of vositarie severe and lasting regreto are they laying up in store for portion themselves! The time which they suffer to pass away in s for ! the midst of confusion, bitter repentance seeks afterwards xt. I in vain to recall. What was omitted to be done at its proper time , the moment, arises to be the torment of some future season.
7. Manhood is disgraced by the consequences of neglectinterle ed youth. Old age, oppressed by cares that belonged to a not we former period, labours under a burden not its own. At the which close of life, the dying man beholds with anguish" that his on, and days are finishing, when his preparation for eternity is delay dl hardly commenced. Such are the effects of a disorderly erchany waste of time, through not attending to its value. Every it. W thing in the life of such persons is misplaced. Nothing is carrige performed aright, from not being performed in due season.
8. But he who is orderly in the distribution of his time, as of t takes the proper method of escaping those manifolds evils. d whicHe is justly said to redeem' the time. By proper manageusy lit ment, he prolongs" it. He lives much in little space; more of light in a few years than others do in many. He can live to God and his own soul, and at the same time attend to all
He looks back dledts on the past, and provides for the future.
9. He catches and arrests' the hours as they fly. They are marked down for useful purposes, and their memory remains. Whereas those hours fleet by the man of confusion like a shadow. His days and years are either blanks, of - which he has no remembrance, or, they are filled up with so confused and irregular succession of unfinished transactions, that though he remembers he has been busy, yet he can give no account of the business.which has employed nim.
de mar st sene
are i eir ap mea! it,
SECTION IX. â A-dorn, å-dðrn', to deck with or- f De-gen-er-ate, de-jén'-er-ate, un
worthy, base. Coro b Pop-u-lar, pip’-på-lår, pleasing to g Mul-ti-tude, můl'-te-túde, a great
number. c Moral-i-ty, mð-rål-e-tė, the doc- It In-flex-i-ble, in-fléks'-e-bl, not to trine of the duties of life.
be bent. d In-teg-ri-ty, in-tèg'-grd-te, fion- i Pos-ter-i-ty, pôs-tér?-é-te, offesty, purity.
spring, children e Com-pli-ance, kom-pll' ånse,yield-k A-pos-ta-tize, &-pôs/-ti-tize, to ing, accord
forsake one's religion.
ot to cibu
Trans-late, trâns-late', to remove, In Fir-ma-ment, för må-mênt, the. 6. V explain.
sky, the heavens in Con-ta-gi-on, kön-ta-je-ún, infec
He liv tion, pestilence.
The dignity of virtue amidst corrupt examples. 1. The most excellent and honourable character which
his des can adorna ą man and a Christian, is acquired by resisting
1. V the torrent of vice, and adhering to the cause of God and vir tue against a corrupted multitude. It will be found to hold arth, in general, that they, who, in any of the great lines of life
, a nig have distinguished themselves for thinking profoundly, and
P2 acting nobly, have despised popular prejudices; and depart
Lsnou ed, in several things, from the common ways of the world
2. On no occasion is this more requisite for true honour, than where religion and morality" are concerned. In times of prevailing licentiousness, to maintain unblemished vir
8.1 fue, and uncorrupted integrity;d in a public or a private cause, to stand firm by what is fair and just, amidst dis
in ha touragements and opposition; despising groundless censure and reproach; disdaining all compliance with public man.
in the hers, when they are vicious and unlawful; and never ashamed of the punctual discharge of every duty towards the God and man;this is what shows true greatness of spirit
, and will force approbation even from the degenerate' multitudes themselves.
3. " This is the man,” (their conscience will oblige them to acknowledge,) whom we are unable to bend to mean condescensions. We see it in vain either to flatter or to threaten him; he rests on a principle within which we cannot shake. To this man we may, on any occasion, safely commit our cause. He is incapable of betraying his trust, or deserting his friend, or denying his faith."
4. It is, accordingly, this steady inflexiblel virtue, this regard to principle, superior to all custom and opinion, which peculiarly marked the characters of those in any age, who have shone with distinguished lustre; and has consecrated their memory to all posterity.
It was this that ob
th tained to ancient Enoch the most singular testimony of honour from heaven.
5. He continued to “walk with God," when the world apostatized: from him. He pleased God, and was belov ed of him; so that living among sinners, he was translated to heaven without seeing death; “ Yea, speedily. was he taken away, lest wickedness should have altered his understanding, or deceit beguiled his soul.”
od and i
nes of li
honor. In tips
6. When Sodom could not furnish ten righteous men to save it, Lot remained unspotted amidst the c6.·tagion.m
He lived like an angel among spirits of darkness; and the aples .
destroying Aare was not permitted to go forth, till the fer white good man was called away, by a heavenly messenger, from
his devoted city.
7. When "all flesh had corrupted their way upon the ind to be earth," then lived Noah, a righteous man, and a preacher
of righteousness. He stood alone, and was scoffed by
the profane crew But they by the deluge were swept ad depes away; while on him, Providence conferred the immortal he world honour, of being the restorer of a better race, and the father
of a new world. Such examples as these, and such honours conferred by God on them who withstood the multi
tude of evil doers, should often be present to our minds. shed
8. Let us oppose them to the numbers of low and corrupt videt de examples, which we behold around us; and when we are
in hazard of being swayed by such, let us fortify our virtue, blic mat
by thinking of those who, in former times, shone like stars in the midst of surrounding darkness, and are now shining in the kingdom of heaven, as the brightness of the firma
ment," for ever and ever. -of spite
abhor. c Mor-ti-fi-ca-tion,
mòr-te-fe-kashủn, a gangrene, vexation. The mortifications of vice greater than those of virtue.
1. THOUGH no condition of human life is free from uneasiness, yet it must be allowed, that the uneasiness belonging to a sinful course, is far greater, than what attends a course of well-doing. If we are weary of the labours of virtue, we may be assured, that the world, whenever we try, the exchange, will lay upon us a much heavier load.
. It is the outside only, of a licentious life, which is gay and smiling. Within, it conceals toil, and trouble, and deadly sorrow For vice poisons human happiness in the spring, by introducing disorder into the heart. Those
passions which it seems to indulge, a it only feeds with imbe perfect gratifications; and thereby strengthens them for
preying, in the end, on their unhappy victims.
3. It is a great mistake to imagine, that the pain of self
салл J COM
denial is confined to virtue. He who follows the world, as much as he who follows Christ, must "take
idoest and to him assuredly, it will prove a more oppressive bur
fit car den. Vice allows all our passions to range uncontrolled; sind, b and where each claims to be superiour, it is impossible to les inde gratify all. The predominantb desire can only be indulged järt of at the expense of its rival.
4. No mortifications which virtue exacts, are more se vere than those, which ambition imposes upon the love of
at in 1
and eve ease, pride upon interest, and covetousness upon vanity. Self-denial, therefore, belongs, in common, to' vice and virtue; but with this remarkable difference, that the passions whích virtue requires us to mortify, it tends to weaken;
3. A whereas, those which vịce obliges us to deny, it, at the same time, strengthens. The one diminishes the pain of self-denial, by moderating the demand of passion; the other increases it, by rendering those demands imperious and violent.
4. F 5. What distresses that occur in the calm life of virtue, can be compared to those tortures, which remorse of con science inflicts on the wicked; to those severe humiliations arising from guilt combined with misfortunes, which sink them to the dust; to those violent agitations of shame ana disappointment, which sometimes drive them to the most fa 3. cal extremities and make them abhor their existence! How often, in the midst of those disastrousd situations, into which their crimes have brought them, have they execrated the seductions of vice, and, with bitter regret, looked back to the day on which they first forsook the path of innocence!
(for a filowi
SECTION XI. a Al-chy-mist, ál'-ke-mist, one who f Ac-qui-esce, åk-kwe-es', to re
professes the science of alchymy. main satisfied. b Ban-ish, bân'-nish, to drive away, g Out-vie, vůt-vl', to exceed, surto exile.
pass. c Ex-tin-guish, ék-sting'-gwish, to h Com-pli-ca-tion, kôm-ple-ka'. put out, destroy.
shủn, a mixture. a In-or-di-nate,in-ôr'-de-náte, irreg- i Es-say, és-sà', attempt, trial, to at. ular, odd.
tempt. & Con-dole,kôn-ddle',to lament with.
On Contentment. 1. CONTENTMENT produces, in some measure, all those effects which the alchymista usually ascribes to what he calls the philosopher's stone; and if it does not bring riches,
77 it does the same thing, by banishing the desire of them. bu If it cannot remove the disquietudes arising from a man's olled ; mind, body, or fortune, it makes him easy under them. It
has indeed a kindly influence on the soul of man, in resCulged pect of every being to whom he stands related.
2. It extinguishese all murmur, repining, and ingratire stude, towards that Being who has allotted him his part to sted act in this world. It destroys all inordinated ambition,
and every tendency to corruption, with regard to the 'comdrie munity wherein he is placed. It gives sweetness to his ssions conversation, and a perpetual serenity to all his thoughts.
3. Among the many methods which might be made use at the of for acquiring this virtue, I shall mention only the two in e following. First of all, a man should always consider how other
much he has more than he wants; and, secondly, how much more unhappy he might be than he really is.
4. First, a man should always consider how much he has irtue,
more than he wants. I am wonderfully pleased with the I com reply which Aristippus made to one, who condoled with
him upon the loss of a farm: “ Why,” said he, “I have three farins still, and you have but one; so that I ought rather to be afflicted for you, than you for me.”
5. On the contrary, foolish men are more apt to consider what they have lost, than what they possess; and to fix their eyes upon those who are richer than themselves, rather than on those who are under greater difficulties. All the real pleasures and conveniences of life lie in a narrow compass; but it is the humour of mankind to be always looking forward; and straining after one who hai got the start of them in wealth and honour.
6. For this reason, as none can be properly called rich, who have not more than they want, there are few rich men in any of the politer nations, but among the middle sort of people, who keep their wishes within their fortunes, and have more wealth than they know how to enjoy.
7. Persons of a higher rank live in a kind of splendid poverty; and are perpetually wanting, because, instead of acquiescing in the solid pleasures of life, they endeavour to outvies one another in shadows and appearances, Men of sense have at all times beheld, with a great dea. of mirth, this silly game that is playing over their heads
and, by contracting their desires, they enjoy all that secret he
satisfaction which others are always in quest of. les
which de the ack to