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cast, te approa
and Oy lose the
ce of a objecté ness, he labr
k Un-spea-ka-ble, ủn-spel-kå-bl, not/m Phid-i-as, fid-d-ås, a celebrated to be expressed.
statuary of Athens. Flour-ish, für'-rish, to prosper, In Prax-it-e-les, pråks-lt-d-lez, a boast,
famous sculptor of Magna Græ- .
cia. e to pa
The importance of a good Education. which,
1. I CONSIDER a human soul, without education, like purpos marble in a quarry: which shows none of its inherenta
beauties, until the skill of the polisher fetches out the col
ours, makes the surface shine, and discovers every ornavith
mental cloud, spot, and vein, that runs through the body of it. Education, after the same manner, when it works upon, a noble mind, draws out to view every latent virtue and perfection, which, without such helps, are never able to make their
appearance. 2. If my reader will give me leave to change the allubeginsesion so soon upon him, I shall make use of the same in
stance to illustrate the force of education, which Aristotle
has brought to explain his doctrine of substantial forms, ish, t when he tells us that a statue lies hid in a block of marble; and that the art of the statuary only clears away the
superfluousd matter, and removes the rubbish. The figure is in though the stone, and the sculptore only finds it.
8. 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 ne, groes, who, upon the death of their masters, or upon change ing 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?
5. 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 colour of ex
is nere that the urs; a
in aner SSON,
careyes that me
cuse can there be, for the contempt with which we treat
i pratefc those parts of the world where wisdom and knowledge flourish;' though, it must be confessed, there are, even in
izploye: these parts, several
mit Bei uninstructed poor
who are but
persons, little above the inhabitants of those nations of which I have
sand 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, 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 Phidiasm or a Praxiteles“ could not give several nice touches and finishings.
SECTION II. a Dif-fi-cult, dif'-fé-kült, hard toje En-joy, én-joe', to feel with pleas
please, troublesome. b Pos-i-tive, pôz'-ze-tiv, real, direct. f Sen-sa-tion, sen-så-shủn, percepcEn-join, én-jóin', to direct, to or tion by the senses.
g Ex-alt, égz-ált', to elevate, to exo d Ben-e-fit, bên'-e-fit, a kindness, tol. advantage, to help.
là Rapture, rắp-tshire, ecstasy,
On Gratitude. 1. THERE is not a more pleasing exercise of the mind, than gratitude. It is accompanied with so: satisfaction, that the duty is sufficiently rewarded by the performance. It is not like the practice of many other virtues, difficulta and painful, but åttended with so much pleasure, that were there no positive command which en joined it, nor any recompense laid up for it hereafter, a generous mind would indulge in it, for the natural gratifi cation which it affords.
2. Il gratitude is due from 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 benefitsd which are conveyed to us by others. Every blessing we enjoy, by what means soever it may be derived upon us, is the gift of Him who is the great Ăuthor of good, and the Father of mercies.
8. If gratitude, when exerted towards one another, naturally produces a very pleasing sensations in the mind of a grateful 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.
Dugh right. ome Embs Ep to the eral N.
SECTION III. a Eq-ui-ty, ék’-kwė-tė, justice,lg Re-tal-i-ate, ré-tål-e-ate, to give
like for like.
to be entreated, not to be moyed enormous, excessive.
li Pre-scribe, pré-skribe', to order c Con-scious, kồn'-shủs, inwardly direct.
persuaded, admitted to the know-k Suc-ces-sion, sůk-sésh'-ứn, lineal
12 Haz-ard, håz'-úrd, chance, danger, d Frail-tý, fråle'-te, weakness, insta to risk. bility.
m Re-gion, rè'-jún, country, tract of e Mu-tu-al, mů'-tshå-ål, reciprocal. space. less f For-bear-ance,
fôr-båre'-ånse, n Mag-nan-i-mous, måg-nân'-d-mås, command of temper.
great of mind.
On Forgiveness. 1. The most plain and natural sentiments of equitya 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 of frailties and crimes, consider fornd, giveness as a debt which they owe to others. Common Milard ings are the strongest lesson of mutuale forbearance. Were the
this virtue'unknown among men, order and comfort, peace and
repose, would be strangers to human life. .ch
2. Injuries retaliateds according to the exorbitant" measure which passion prescribes, would excite resentment in
return. The injured person would become the injurer; i 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.
8. 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' 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.
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 illustrious example of forgiveness which the world ever beheld. into the history of mankind, we shall find that, in every age, they who have been respected as worthy, or admired as great, have been distinguished for this virtue.
6. 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 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.
If we look
SECTION IV. a Prp-mote, pró-mote', to forward, h In-cent-ive, In-sént'-lv, that which exalt, prefer.
kindles, provokes, or encourages, b-Char-ac-ter, kår-åk-tůr, reputa a motive. tion, mark, letter.
i Me-di-um, mé'-de-um, the middle c In-dul-gence, in-důl'-jense, tender state. ness, forgiveness.
k Fab-rick, fåb'-rik, å building, a d Se-ver-i-ty, se-vēr'-e-te, cruel system, treatment.
l'Al-ien-ate, ale'-yén-åte, to withe En-title, én-ti-tl, to give a claim. draw the affections. f Rig-or-ous, rig-går-ds, strict, se- m Ar-tic-i-pate, ån-tis'-e-påte, to
take up before the time. & Pride,pride, inordinate self-esteem.
remain t rson
sufferit DCE Of A le create
Motives to the practice of gentleness. 1. To promote the virtue of gentleness, we ought to it is mor
view our characters 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.d. In the fullness of selfestimation, we forget what we are. We claim attentions to which we are not entitled. We are rigorous 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 and folly, let'us descend to our proper level.
2. Let us survey the natural equality on which provieside dence has placed man with man, and reflect on the infira je world mities common to all. If the reflection on natural equal
ity and mutual offences, be insufficient to prompt humanity, .nd slow 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 smal. 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 honour, swells
into a momentous object; and the slightest attack seems to impo threaten immediate ruin.
4. But after passion or pride has subsided, we look
around in vain for the mighty mischiefs we dreaded. The catel fabrick, which our disturbed imagination had reared, to
tally disappears. But though the cause of contention has dwindled away, its consequences remain. We have alienated' a friend; we have ëmbittered an enemy; we have sown the seeds of future suspicion, malevolence, or disgust.
5. Let us suspend our violence for a moment, when tauses of discord occur. Let us anticipatem 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 nost from their poisonous effect, who first allowed them to flow.