deration of the emptinefs of thofe pleafures
which excite fo much ftrife and commotion
among mankind. Think how much more
of true enioyment is loft by the violence of
palTion, than by the want of thofe thinga
which give occafion to that pafiion, Per-
fuade yourfelves, that the favour of God,
and the poffeffion of virtue, form the chief
happinefs of the rational nature. Let aeon-
tented mind, and a peaceful life, hold the
next place in your eftimation. Thefe are
the conclufionS which the wife and thinking
part of mankind have ahvays formed. To-
thefe conclufions, after having run. the race
of palTioii, vou. will probably came at the lalt»
'Book I.
MORAL AND RELIGIOUS.
5r
By forming them betimes, you would make
la feafonable efcape from that tempeftuous
I region, through which none can pafs with-
I out fuffering mifery, contrafting guilt, and
undergoing fevere remorfe. Biair,
§ 60, Tie Beginnings of FaJJion to he
"oppo/ed,
Oppofe early the beginnings cf pafficn.
Avoid particularly all fuch objefts as are apt
to excite paffions which you know to predo-
minate v/ithin you. As fcon as you find the
tempeft rifmg, have recourfe to every proper
method, either of allaying its violence, or of
efcapiiig to a calmer fhore. Haften to call
up emotions of an oppofite nature. Study
to conquer one pafiion by means of fome
other which is of lefs dangerous tendency.
I'Jever account any thing fmall or trivial,
which is in hazard of introducing diforder
into your heart. Never make light of any
defire which you feel gaining fuch progrefs
as to threaten entire dominion. Blandifhing
it will appear at the lirft. As a gentle and
innocent emotion, it may fteal into the
heart ; but as it advances, is likely to pierce
you through with many forrows. What
you indulged as a favourite amufement, will
fhortly become a ferious bufmsfs, and in the
end may prove the burden of your life.
Moft of our paffions flatter us in their rife :
but their beginnings are treacherous; their
growth is imperceptible ; and the evils which
they carry in their train, lie concealed, until
their dominion is eftablifhed. What Solo-
mon fays of one of them, holds true of them
all, ' that their beginning is as when one
' letteth out water.' It iliues from a fmall
chink, which once might have been eafily
flopped: but being negledl'^d, it is foon
widened by the ftream, till the bank isatlaft
totally thrown down, and the flood is at li-
berty to deluge the whole plain. Ibid.
§ 61. The Go'-vernmeni of Temper, as included
in the Keeping of the Heart.
Paffions are quick and ftrong emotions,
which by degrees fubfide. Temper is the
difpofition which remains after thefe emo-
tions are paft, and which forms the habitual
propenfity of the foul. The one are like
the ilream when it is fwoln by the torrent,
and ruffled by the winds; the other refembles
it when running within its bed, with its na-
tural force and velocity. The influence of
temper is more filent and imperceptible than
that of palfion ; it operates with lefs vio-
lence; but as its operation is conRant, it
produces effeds no lefs confiderable.. It is
evident, therefore, that it highly deferves to
be conlidered in a religious view.
Many, indeed, are averfe to behold it in
this light. They place a good temper upon
the fame footing with a iiealthy conftitution
of bod}'. They confider it as a natural jPe-
licity which fome enjoy ; but for the want
of which, others are not morally culpable,
nor accountable to God : and hence the
opinion has fometimes prevailed, that a bad
temper might be coniitlent with a flate of
grace. If this were true, it would overturn
that whole doftrine, of which the gofpel is
fo full, ' that regeneration, or change of
nature, is the efTential charafteriftic of a
Chriftian/ It would fuppofe, that grace
might dwell am.idft malevolence and rancour,
and that heaven might be enjoyed by fuch
as are ftrangers to charity and love. — 'It will
readily be admitted that fome, by the origi-
nal frame of their mind, are more favourably
inclined than others, towards certain good
difpofirions and habits. But this affords v.a
juftification to thole who negled; to oppofe
the corruptions to which they are prone.
Let no man imagine, that the hum_an heart
is a foil altogether unfufceptible of culture !
or that the worfl: temper may not, through
the afTiilance of grace, be reformed by atten-
tion and difcipline. Settled depravity of
temper, is always ov/ing to our own indul-
gence. If, in place of checking, we nourifh
that m.alignity of difpofition to v/hich n-e
are inclined, all the confcquences will be
placed to our account, and every excufe,
from natural confutation, be rejefted at the
tribunal of Heaven. Ibid.
§ 62. A peaceable Temper and co7idefce?iding
Mannen recommended.
What firft prefents itfelf to be recommend-
ed, is a peaceable temper ; a difpofitioa
averfe to give offence, and defirous of culti-
vating harmony, and amicable intercourfe
in fociety. This fuppofes yielding and con-
defcending manners, unv/illingnefs to con-
tend with others about trifles, and, in con-
tefts that are unavoidable, proper moderation
of fpirit. Such a temper is the firit princi-
ple of felf-enjoyment : it is the bafis of all
order and happinefs among mankind. The
pofitive and contentious, the rude and quar-
relfom.e, are the bane of fociety ; they feem
deftined to blaft the fmall fhare of comfort
which nature has here allotted to man.
But they cannot diflurb the peace of others,
more than they break their own. The hur-
ricane rages firft in their own bofom, before
it is let forth upon the world* In the tem-
£2 peft
5*
ELEGANT EXTRACTS,
Book I.
peft wKlch they raife, they are always loft ;
and frequently it is theit lot to perilh.
A peaceable temper muft be fupported by
a candid one, or a difpoCtion to view the
conduft of others with fairnefs ahd imparti-
ality. This ftands oppofed to a jealous and
fufpicious temper, which afcribes every
adion to the worft motive, and throws a
black fliade over every charader. As you
would be happy in yourfelves, or in your
connexions with others, guard againft this
malignant fpirit. Study that charity which
thinketh no evil; that temper which,
without degenerating into credulity, will
difpofe you to be juft; and which can allow
you to obferve an error, without imputing
it as a crime. Thus you will be kept free
from that continual irritation which imagi-
nary injuries raife in a fufpicious breafl: ; and
will walk among men as your brethren, not
your enemies.
But to be peaceable, and to be candid, is
not all that is required of a good man. He
mull; cultivate a kind, generous, and fvmpa-
thizing 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 humane. How amiable ap-
pears fuch a difpofition, when contrafted
v/ith a malicious or envious temper, which
wraps itfelf up in its own narrow in-
tereits, looks with an evil eye on the fuc-
cefs of others, and with an unnatural fatif-
faftion feeds on their difappointments or
miferies ! How little does he know of the
true happinefs of life, who is a ftranger to
that intercourfe of good offices and kind af-
fedions, wliich, by a pleafmg charm, attach
men to one another, and circulate joy from
teart to heart! Blair.
§ 6'^. Numerous Occajtoni offer for the Exer-
tion of a be7ien:olent Te?nper.
You are not to imagine that a benevolent
temper finds no exercife, unlefs, when oppor-
tunities offer of performing adions of high
^enerofity, or of extenfive utility : thefcmay
leldom occur : the condition of the greater
part of mankind in a good meafure precludes
them. But in the ordinary round of human
affairs, a thoufand occafions daily prefent
themfelves of mitigating the vexations
which others fufFer, of foothing their minds,
of aiding their intereft, of promoting their
chearfulnefs, or eafe. Such occafions may
relate to the fmaller incidents of life : But
let us remember, that of fmall incidents, the
fyflem of human life is chiefly compofed.
The attentions which tefpeft thefe, when
fuggefted by real benignity of temper, are
often itiore material to the happinefs of thofe
around us, than aftions which carr)' the ap-
pearance of greater dignity 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 in the courfe of that familiar
intercourfe which belongs to domeftic life,
all the virtues of temper find an ample ran^e.
It is very unfortunate, that within that cir-
cle, men too often think themfelves at liberty
to give unreftrained vent to the caprice of
pallion and humour. Whereas there, on the
contrary, more than any v/here, it concerns
them to attend to the government of their
heart ; to check what is violent in their tem-
pers, and to foften what is harfh in their
manners. For there the temper is formed.
There the real character dlfplays itfelf. The
forms of the world difguife 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, parti-
cularly in that which is clofeft and moil in-
timate, 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. Thi*
was the temper of Chrifl. This is the
temper of Heaven. Ibid.
§ 64. A contefited Temper the great eft Blef-
f-'gi and a material Reqniftte to the proper
Difcharge of our Duties,
A contented temper is one of the greatefl
biefTmgs that can be enjoyed by man, and
one of the moll material requifites to the
proper difcharge of the duties of every ila-
tion. For a fretful and difcontented temper
renders one incapable of performing aright
any part in life. It is unthankful and im-
pious tovv'ards God ; and towards men pro-
voking and unjuft. It is a gangrene which
preys on the vitals, and infetts the whole
conftitution with difeafe and putreiaftion.
Subdue pride and vanity, and: you will take
the mofl efFeftual method of eradicating this
diflemper. You will no longer behold the
objefts around you with jaundiced eyes.
You will take in good part the bleffings
which Providence is pleafed to beilow, and
the degree of favour which your fellow-crea-
tures are difpofed to grant you. Viewing
yourfeb.es, v/ith all your imperfeftions and
failings, in a juft light, you will rather be
furprifed at your enjoying fo many good
tilings.
23ooK I.
MORAL AND RELIGIOUS.
things, than difcontented becaufe there are
any which you want. From an humble and
contented temper, will fpring a chearful one.
This, if not in itfelf a virtue, is at leaft the
garb in which virtue (hould be always ar-
rayed. Piety and goodnefs ought never to
be marked with that dejeftion which fome-
times takes rife from fuperftition, but which
is the proper portion only of guilt. At the
fame "time, the chearfulnefs belonging to
virtue, is to be carefully diftinguifhed from
that light and giddy temper which charac-
terifes folly, and is fo often found amOng the
dilTipated and vicious part of mankind. Their
gaiety is owing to a total want of refleftion ;
and brings with it the ufual confequences of
an unthinking habit, fhame, remorfe, and
heavinefs of heart, in the end. The chear-
fulnefs of a well-regulated mind, fprings
from a good confcience and the favour of
Heaven, and is bounded by temperance and
reafon. It makes a man happy in himfelf,
and promotes the happinefs of all around
him. It is the clear and calm funfhine of a
mind illuminated by piety and virtue. It
crowns all other good difpofitions, and com-
prehends the general efFed which they ought
to produce on the heart. Blair.
^ 6^. The Dejire of Praifefubfert'ient to many
•valuable Fiirpofes.
To a variety of good purpofes it is fub-
fervient, and on many occafions co-operates
with the principle of virtue. It awakens us
from fioth, invieorates aftivity, and ftimu-
lates our efforts to excel. It has given rife
to moil; of the fplendid, and to many of the
ufeful entcrprizes of men. It has animated
the patriot, and fired the hero. Magnani-
mity, generofity, and fortitude, are what all
mankind admire. Hence, fuch as were ac-
tuated by the defire of extenfive fame, have
been promoted to deeds which either parti-
cipated of the fpirit, or at leaft carried the
appearance, of diftinguifhed virtue. The
defire of praife is generally conneded with
all the finer fenfibilities of human nature. It
affords a ground on which exhortation,
counfel, and reproof, can work a proper
efFeft. Whereas, to be entirely deflitute of
this paffion betokens an ignoble mind, on
which no moral imprelTion is eafily made.
Where there is no defire of praife, there will
be alfo no fenfe of reproach ; and if that be
cxtinguifhed, one of the principal guards of
virtue is removed, and the mind thrown
open to many opprobrious purfuits. He
whofe countenance never glowed with fhame,
and whofe heart never beat at the found of
53
praife, is not deftined for any honourable
dillindion; is likely to grovel in the fordid
qtieft of gain; or to flumber life away iji the
indolence of felfilh pleafures.
Abftrafted from the fentiments which are
connefted with it as a principle of aftion, the
efleem of our fellow-creafures is an objeft
which, on account of the advantages it
brings, may be lawfully purfued. It is ne-
ceffary to our fuccefs, in every fair and ho-
neft undertaking. Not only our private
intereft, but our public ufefulnefs, depends,
in a great meafurc, upon it. The fphere of
our influence is contrafted or enlarged, in
proportion to the degree in which we enjoy
the good opinion of the public. Men liften
with an unwilling ear to one whom they do
not honour ; while a refpefted charader adds
weight to example, and authority to counfel.
To defire the efteem of others for the fake of
its efFeds, is not only allowable, but in many
cafes is otlr duty : and to be totally indiffe-
rent to praife or cenfure, is fo far from be-
ing a virtue, that it is a real defed in cha-
racter. Ibid,
S 66. ExceJJi-ve Defire of Praife te7ids to cor-
rupt the Heart i and to create Dijregard to the
Admoniiiotzs of Confcience.
An excefTive love of praife never fails to
undermine the regard due to confcience, and
to corrupt the heart. It turns off the eye of
the mind from the ends which it ought
chiefly to keep in view ; and fets up a falfe
light for its guide. Its influence is the more
dangerous, as the colour which it aflbmes is
often fair; and its garb and appearance are
nearly allied to that of virtue. The love of
glory, I before admitted, may give birth to
adions which are both fplendid and ufeful.
At a diftance they ftrike the eye with uncom-
mon brightnefs ; but on a nearer and ftrider
furvey, their luftre is often tarnifhed. They
are found to want that facred and venerable
dignity which charaderifes true virtue.
Little pafTions and felfifh interefts entered
into the motives of thofe who performed
them. They were jealcas of a competitor.
They fought to humble a rival. They
looked round for fpedators to admire them.
All is magnanimity, generofity, and courage,
to public view. But the ignoble iburcc
whence thefe feeming virtues take their rife,
is hidden. Without, appears the hero;
within is found the man of dufl and clay.
Confult fuch as have been intimately con-
neded with the followers of renown ; and
feldom or never will you find, that they held
them in the fame efteem with thofe who
E 3 viewed
54
ELEGANT EXTRACTS,
Book I,
put on many of the difpenfations of his pro*
Addence ; and what his fate is to be when he
departs hence. "What a difconfolate fitua-
tion to a ferious, enquiring mind! The
greater degree of virtue it polTeffes, its fenfi-
bility is likely to be the more opprefled by
this burden of labouring thought. Even
though it were in one's power to banifh all
uneafv thought, and to fill up the hours of
life with perpetual amufement; life fo filled
up would, upon refieftion, appear poor and
trivial. But thefe are far from being the
terms upon which man is brought into thi*
^
viewed them from afar. There is nothing
except fimplicity of intention, and purity of
principle, that can ftand the teft of near ap-
proach and flrift examination. B'air.
^67. That Dijcipl'mc ru-hich teaches to moderate
the Eagerncjs of-ivorldh PaJJtons, and to for-
tify the Mind -ijoith the Principles of Virtue,
is more condi!cii;e to true Hep-pine fs than the
FofJcJJi07i of all the Goods of Fortune.
That difcipHne wliich correds the eager-
nefs of worldly paiTions, which fortifies the
heart with virtuous principles, which en-
lightens the mind with ufeful knowledge,
and furniflies to it matter of enjoyment from
within itfelf, is of more confequence to real
felicity, than all the provifion which we can
make of the goods of fortune. To this let
us bend our chief attention. Let us keep
the heart with all diligence, feeing out of it
are the iffues of life. Let us account our
mind the moil important province which is
committed to our care ; and if we cannot
rule fortune, ihidy at lead to rule ourfelves.
Let us propofe for our objed, not worldly
fuccefs, which it depends not on us to ob-
tain, but that upright and honourable dif-
charge of our duty in every conjunfture,
wiiich, through the divine afTdtance, is al-
waj's v.ithin our power. Let our happinefs
be fought where our proper praife is found ;
and that be accoimted our only real evil,
which is the evil of our nature; not that,
which is either the appointment of Provi-
dence, or which arifes from the evil of
others. J bid.
§ 68. Religious Kno-Mlcdge of great Confola-
tion and Relief amidjl the DiJlreJJes of Life.
Confider it in the light of confolation; as
bringing aid and reliei to us, amidlt the dif-
trefles of life. Here religion inconteftably
triumphs; and its happy eftedts in this refpedt
furnifh a flrong argument to every benevo-
lent mind, for wifliing them to be farther
diiFufed throughout the vvorld. For, with-
out the belief and hope afforded by divine
revelation, the circumitances of man are ex-
tremely forlorn. Hz finds himfelf placed
here as a flranger in a vafl univerfe, where
the powers and operations of nature are very the word o'^ God. This is an anchor to the
imperfcftly known ; wh»re both the begin- foul, both fure and ftedfail. This has given
world. He is confcious that his being
frail and feeble ; he fees himfelf befet wit!,
various dangers, and is expofed to many
melancholy apprehenfion, from the evils
which he may have to encounter, before he
arrives at the clofe of life. In this diftreffed
condition, to reveal to him fuch difcoveries
of the Supreme Being as the Chriftian reli-
gion affords, is to reveal to him a father and
a friend ; is to let in a ray of the moll: cheer-
ing light upon the darknefs of the human
eflate. He who was before a dcftitute or-
phan, wandering in the inhofpitable defert,
has now gained a fhelter from the bitter and
inclement blall. He now knows to whom
to pray, and in whom to truft ; where to un-
bofom his forrows ; and from what hand to
look for relief.
It is certain, that when the heart bleeds
from fome wound of recent mislortune, no-
thing is of equal efficacy with religious
comfort. It is of power to enlighten the
darkeft hour, and to affuage the fevereft
woe, by the belief of divine favour, and the
profpcd: of a blefTed immortality. In fuch
hopes, the mind expatiates with joy; and
when bereaved of its earthly friends, folaces
itfelf with the thought of one friend whp
will never forfake it. Refined reafonings,
concerning the nature of the hum.an condi-
tion, and tne improvement which philofcphy
teaches us to make of every event, may en-
tertain the mind when it is at eafe ; may,
perhaps, contribute to footh it, when flightly
touched with forrow ; but when it is torn
with any fore diflirefs, they are cold and
feeble, compared with a dircd promife from
ings and the iflucs of things are involved in
lylterious darknefs: where he is unable to
difcover with any certainty, whence he
fprung, or for what purpofe he was brought
into this rti^te of exigence; whether he be
fubjeftsd to the government of a mild, or of
â– a wrathful ruler j what coafcruition he is to
confolation and refuge to many a virtuous
heart, at a time when the moil cogent rea-
fonings would have proved utterly unavail-
ing.
Upon the approach of death efpecially,
when, if a man thinks at all, his anxiety
about his future interefts mufl: naturally
increafe,
Book I.
MORAL AND RELIGIOUS.
1 iRcreafe, the power of religious confolation
Is fenfibly felt. Then appears, in the moft
ftriking light, the high value of the difco-
veries made by the Gofpel ; not only life and
immortality revealed, but a Mediator with
<jod difcovered ; mercy proclaimed, through
him, to the frailties of the penitent and the
iiumble; and his prefence promifed to be
with them when they are pafiing through
the valley of the (hadow of death, in order
to bring them fafe into unfeen habitations of
reft and joy. Here is ground for their leav-
ing the world with comfort and peace. B«t
•■'in this fevere and trying period, this labour-
''Jing hour of nature, how ihall the unhappy
•^man fupport hlmfelf, v/ho knows not, or
^telieves not, the hope of religion ? Secretly
â– confcious to himfeif, that he has not afted
his part as he ought to have done, tlie fins
of his paft life arife before him in fad re-
membrance. H-e wifhes to exift after death,
and yet dreads that exiftence. The Gover-
nor of the world is unknown. He cannot
tell whether evejry endeavour to obtain his
mercv mav not be in vain. All is awful
obfcurity around him ; and in the midll of
â– endlefs doubts and perplexities, the trem-
bling reluctant foul, is forced away from
tlie body. As the m.isfortunes of life muft,
to fuch a man, have been moft oppreifive ;
fo its end is bitter : his fun fets in a dark
cloiul ; and the night of death clofes over
his head, full of mifcxy. Blair.
§ 6g. Se>/fe of Right and Wmig, indepen-
dent of Religion.
Mankind certainly have a fenfe of right
and wrong, independent of religious beJief ;
but experience fhew-s, that the allurements
of prefent pleafure, and the impetuofity of
paflion, are fufficient to prevent men from
afting agreeable to this moral fenfe, unlefs
it be fupported by religion, the influence of
which, upon the imagination and pafiions,
if properly direfted, is extremely powerful.
We fhall readily acknowledge that many of
the greateft enemies of religion liave been
dipdnguifj-ied for their honour, probity, and
good-nature. But it is to be confidered
that many virtues, as well as vices, are
conftitutional. A cool and equal tem.per,
a dull imagination, and unfeeling heart, en-
fure the poiTeffion of many virtues, or rather
are a fecurity againft many vices. They
may produce temperance, chaftity, honefty,
prudence, and a harmlefs, inoffenfive be-
haviour. Whereas keen paihons, a warm
imagination, and great fenfibility of heart,
lay a natural foundation for prodigality.
debauchery, and ambition: attended, how-
ever, with the feeds of all the focial and
rnoft heroic virtues. Such a temperature of
mind carries along with it a check to its
conftitutional vices, by rendering thofe pof-
fcifed of it peculiarly fufceptible of religious
impreifions, Thcyoftec appear indeed to
be t'he greateft enemies to religion, but that
is entirely o^ving to their impatience of its
reftraints. Its moft dangerous enemies have
ever been among the temperate and chafte
philofophers, void of paffionand fenfibility,
v/ho had no vicious appetites to be reftrained
by its influence, and who were unfufceptible
oi its terrors or its pleafures. Gregory.
§ 70. Infideliij cn.uing to hfenfihility of
Heart.
Abfokte infideliLy, or fettled fcepticifm
in religion, v/e acknov/ledge, is no proof
of want of underftanding, or a vicious dif-
pofition, but is certainly a very ftrong pre-
fumption of the want of imagination and
fenfibility of heart, and of a perverted un-
deritanding. Some philofophers have been
infidels ; few, men of tafte and fentiraent.
Yet the examples of Lord Bacon, Mr. Locke,
and Sir Ifaac Newton, among many other
firft names in philofophy, are a fufiicient
evidence, that religious belief is perfectly