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laxed, fickly and tainted, averfe to discharging the duties, and fometimes difqualified even for relishing the pleasures, of ordinary life.

SECTION VI.

BLAIR.

On the Evils which flow from Unrestrained Passions.

WHEN man revolted from his Maker, his paffions rebelled. against him; and, from being originally the minifters of reafon, have become the tyrants of the foul. Hence, in treating of this fubject, two things may be affumed as principles; firft, that through the prefent weakness of the understanding, our paffions are often directed towards improper objects; and next, that even when their direction is just, and their objects are innocent, they perpetually tend to run into excefs; they always hurry us towards their gratification, with a blind and dangerous impetuofity. On thefe two points then turns the whole government of our paffions': firft, to afcertain the proper objects of their purfuit; and next, to restrain them in that purfuit, when they would carry us beyond the bounds of reafon. If there be any paffion which intrudes itself unseasonably in our mind, which darkens and troubles our judgment, or habitually difcompofes our temper; which unfits us for properly difcharging the duties, or difqualifies us for cheerfully enjoying the comforts of life, we may certainly conclude it to have gained a dangerous afcendant. The great object which we ought to propofe to ourfelves is, to acquire a firm and steadfast mind, which the infatuation of paffion fhall not feduce, nor its violence shake; which refting on fixed principles, fhall, in the midft of contending emotions, remain free, and master of itfelf; able to liften calmly to the voice of confcience, and prepared to obey its dictates without hesitation. To obtain, if poffible, fuch command of paffion, is one of the highest attainments of the rational nature. Arguments to fhow its importance crowd upon us from every quarter. If there be any fertile fource of mischief to human life, it is beyond doubt, the mifrule of paffion. It is this which poifons the enjoyment of individuals, overturns the order of fociety, and ftrews the path of life with fo many miferies, as to render it indeed the vale of tears. All thofe great scenes of public calamity, which we behold with astonishment and horror, have originated from the fource of violent paffions. These

have overfpread the earth with bloodfhed. Thefe have pointe ed the affaffin's dagger, and filled the poifoned bowl. Thefe, in every age, have furnished too copious materials for the orator's pathetic declaration, and for the poet's tragical fong.

When from public life we defcend to private conduct, though paffion operates not there in fuch a wide and deftructive fphere, we fhall find its influence to be no iefs baneful. I need not mention the black and fierce paffions, fuch as envy, jealousy, and revenge, whofe effects are obviously noxious, and whofe agitations are immediate mifery. But take any of the licentious and fenfual kind. Suppofe it to have unlimit ed fcope; trace it throughout its courfe; and we fhall find that gradually, as it rifes, it taints the foundness, and troubles the peace of his mind over whom it reigns; that, in its progrefs, it engages him in purfuits which are marked either with danger or with fhame; that, in the end, it waftes his fortune, deftroys his health, or debafes his character; and aggravates all the miseries in which it has involved him, with the concluding pangs of bitter remorfe. Through all the ftages of this fatal courfe, how many have heretofore run? What multitudes do we daily behold purfuing it with blind and headlong steps?

SECTION VII.

BLAIR.

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

Ir is evident, in the general, that if we confult either public welfare or private happinefs, Chriftian charity ought to regulate our difpofition in mutual intercourfe. But as this great principle admits of several diversified appearances, let us confider fome of the chief forms under which it ought to fhow itfelf in the ufual tenor of life.

What, firft, prefents itself to be recommended, is a peaceable temper; a difpofition averfe to give offence, and defirous of cultivating harmony, and amicable intercourse in fociety. This fuppofes yielding and condefcending manners, unwillingness to contend with others about trifles, and, in contests that are unavoidable, proper moderation of fpirit. Such a temper is the first principle of felf-enjoyment. It is the bafis of all order and happiness among mankind. The pofitive and contentious, the rude and quarrelfome are the

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bane of fociety. They feem destined to blast the fmall-share of comfort which nature has here allotted to man. they cannot difturb the peace of 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 raise, they are always toft; and frequently it is their lot to perish.

A peaceable temper must be supported 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 study 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 shall 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 muft 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 intercourse, 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 difappointments or miferies! How little does he know of the true happiness of life, who is a ftranger to that intercourfe of good offices and kind affections, which, by a pleafing charm, attaches men to one another, and circulates joy from beart to heart!

We are not to imagine, that a benevolent temper finds no exercife, unless when opportunities offer of performing actions of high generolity, 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 them

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felves of mitigating the vexations which others fuffer; of foothing their minds; of aiding their intereft; of promoting their cheerfulness, or eafe. 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 thefe, when függested by real benignity of temper, are often more material to the happinefs 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.

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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 themfelves at liberty, to give unreftrained vent to the caprice of paffion and humour. Whereas there, on the contrary, more than any where elfe, it concerns them to attend to the government of their heart; to check what is violent in their tempers, and to foften what is harfh in their manFor there the temper is formed. There, the real character difplays 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 clofest 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 futh bigotry. I would not part with it for a thousand 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 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 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 heart. The Pfalms 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. Of the divine nature, they contain the most magnificent defcriptions, 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 majestic brevity and beauty, as it is vain to look for in any human compofition.

Such of the doctrines of the gofpel as are level to human capacity, appear to be agreeable to the pureft 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 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 occasioned by a review of the blessings, pronounced by Christ on his Disciples, in his Sermon on the Mount

WHAT abundant reafon have we to thank God, that this large and inftructive discourse of our bleffed Redeemer, is fo particularly recorded by the facred hiftorian. Let every one thathath ears to hear" attend to it: for furely no man ever fpoke 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 bieffings, 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 righte

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