But when we descend into our breast, and examine how far we have studied to keep this object in view, who can tell how oft he hath offended 2" In no article of religion or morals are men more culpably remiss than in the unrestrained indulgence they give to fancy; and that too, for the most part, without reinorse. Since the time that reason began to exert her powers, thought, during our waking hours, has been active in every breast, without a moment's suspen sion or pause. The current of ideas has been always flow ing. The wheels of the spiritual engine have circulated with perpetual motion. Let me ask, what has been the fruit of this incessant activity, with a greater part of mankind? Of the innumerable hours that have been employed in thought. how few are marked with any permanent or useful effect? How many have either passed away in idle dreams; or have been abandoned to anxious discontented musings, to unsocial and malignant passions, or to irregular and criminal desires? Had I power to lay open that storehouse of iniquity which the hearts of too many conceal: could I draw out and read to them a list of all the imaginations they have devised, and all the passions they have indulged in secret's what a picture of men should I present to themselves! What crimes would they appear to have perpetrated in secrecy, which to their most intimate companions they durst not reveal!

Even when men imagine their thoughts to be innocently employed, they too commonly suffer them to run out into extravagant imaginations, and chimerical plans of what they would wish to attain, or choose to be, if they could frame the course of things according to their desire. Though such employments of faney come not under the same description with those which are plainly criminal, yet wholly unblamable they seldom are. Besides the waste of time which they occa sion, and the misapplication which they indicate of those intellectual powers that were given to us for much nobler purposes, such romantic speculations lead us always into the neighbourhood of forbidden regions. They place us on dangerous ground. They are for the most part, connected with some one bad passion; and they always nourish a giddy and frivolous turn of thought. They unfit the mind for applying with vigor to rational pursuits, or for aequiescing in sober plans of conduct. From that ideal world in which it allows itself to dwell, it returns to the commerce of men, unbent and relaxed, sickly and tainted, averse to discharging the duties and sometimes disqualified even for relishing the pleasures of ordinary life.

BLAIR

SECTION VI.

On the Evils which flow from unrestrained Passions. WHEN man revolted from his Maker, his passions rebeled against himself; and, from being originally the minisers of reason, have become the tyrants of the soul. Hence a treating of this subject, two things may be assumed as rinciples: first, that through the present weakness of the nderstanding, our passions are often directed towards imroper objects; and next, that even when their direction is ist, and their objects are innocent, they perpetually tend > run into excess; they always hurry us towards their ratification, with a blind and dangerous impetuosity. On hese two points then turns the whole government of our assions; first, to ascertain the proper objects of their puruit; and next, to restrain them in that pursuit, when they would carry us beyond the bounds of reason. If there is my passion which intrudes itself unseasonably into our mind, shich darkens and troubles our judgment, or habitually iscomposes our temper; which unfits as for properly disharging the duties, or disqualifies us for cheerfully enjoyng the comforts of life, we may certainly conclude it to ave gained a dangerous ascendant. The great object which se ought to propose to ourselves is, to acquire a firm and teadfast mind, which the infatuation of passion shall not seluce, nor its violence shake; which, resting on fixed princiles, shall, in the midst of contending emotions, remain free, and master of itself; able to listen calmly to the voice of onscience, and prepared to obey its dictates without hesi

ation.

To obtain, if possible, such command of passion, is one of the highest attainments of the rational nature. Argunents to show its importance crowd upon us from every quarter. If there be any fertile source of mischief to human ife, it is, beyond doubt, the misrule of passion. It is this which poisons the enjoyment of individuals, overturns the rder of society, and strews the path of life with so many niseries, as to render it indeed the vale of tears. All those great scenes of public calamity, which we behold with atonishment and horror, have originated from the source violent passions. These have overspread the earth with loodshed. These have pointed the assassin's dagger, and lled the poisoned bowl. These, in every age, have furished too copious materials for the orator's pathetic decla mation, and for the poet's tragical song.

When from public life we descend to private conduct, though passion operates not there in so wide and destructive a sphere, we shall find its influence to be no less baneful. I need not mention the black and fierce passions, such as envy, jealousy, and revenge, whose effects are obviously noxious, and whose agitations are immediate misery. But take any of the licentious and sensual kind. Suppose it to have unlimited scope: trace it throughout its course; and we shall find that gradually, as it rises, it taints the sound ness, and troubles the peace of his mind over whom it reigns that in its progress, it engages him in pursuits which are marked either with danger or with shame that, in the end, it wastes his fortune, destroys his health, or debases his char aeter; and aggravates all the miseries in which it has in volved him, with the concluding pangs of bitter remorse. Through all the stages of this fatal course, how many have heretofore run? What multitudes do we daily behold pur suing it with blind and headlong steps?

SECTION VII.

BLAIR

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

It is evident, in the general, that if we consult either pub lic welfare or-private happiness, Christian charity ought t regulate our disposition in mutual intercourse. But as this great principle admits of several diversified appearances, let us consider some of the chief forms under which it ought to show itself in the usual tenor of life.

What, first, presents itself to be recommended, is a peace able temper; a disposition averse to give offence, and de sirous of cultivating harmony, and amicable intercourse in society. This supposes yielding and condescending manners, unwillingness to contend with others about trifles, and, i contests that are unavoidable, proper moderation of spirit Such a temper is the first principle of self-enjoyment. Itis" the basis of all order and happiness among mankind. The positive and contentious, the rude and quarrelsome, are the bane of society. They seem destined to blast the small share 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 first in their own bosom, before it is let forth upon the world. In the tem pests which they raise, they are always tost; and frequently it is their lot to perish.

A peaceable temper must be supported by a caudid one,

or a disposition to view the conduct of others with fairness and impartiality. This stands opposed to a jealous and suspicious temper, which ascribes every action to the worst motive, and throws a black shade over every character. If we would be happy in ourselves, or in our connextions with others, let us guard against this malignant spirit. Let us study that charity" which thinketh no evil;" that temper which, without degenerating into eredulity, will dispose us to be just; and which can allow us to observe an error, without imputing it as a crime. Thus we shall be kept free from that continual irritation, which imaginary injuries raise in a suspicious breast; 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 must cultivate a kiud, generous, and sympathising temper, which feels for distress, wherever it is beheld; which enters into the concerns of his friends with ardour; and to all with whom he has intercourse, is qatle, obliging, and humane. How amiable appears such a disposition, when contrasted with a malicious, or envious temper, which wraps itself up in its own narrow interest, looks with an evil eye on the success of others, and with an Unnatural satisfaction, feeds on their disappointments or niseries! How little does he know of the true happiness of life, who is a stranger to that intercourse of good offices and kind affections, which, by a pleasing charm, attaches men to one another, and circulates joy from heart to heart!

We are not to imagine, that a benevolent temper finds no exercise, unless when opportunities offer of performing actions of high generosity, or of extensive utility. These may seldom occur. The condition of the greater part of mankind, in a good measure, precludes them. But, in the ordinary round of human affairs, many occasions daily present hemselves of mitigating the vexations which others suffer; fsoothing their minds; of aiding their interest; of promoing their cheerfulness, or ease. Such occasions may relate o the smaller incidents of life. But let us remember, that of small incidents the system of human life is chiefly comDosed. The attentions which respect these, when suggested real benignity of temper, are often more material to the appiness of those around us, than actions which earry the ppearance of greater dignity and splendour. No wise or ood man ought to account any rules of behaviour as below

N

his regard, which tend to cement the great brotherhood of mankind in comfortable union.

Particularly amidst that familiar intercourse which belongs to domestic 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 unrestrained vent to the caprice of passion and humour. Whereas there, on the contrary, more than any where else, it concerns them to attend to the government of their heart; to check what is violent in their tempers, and to soften what is harsh in their manpers. For there the temper is formed. There, the real character displays 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 closest and most intimate, let us cultivate a peaceable, a candid, a gentle and friendly temper. This is the temper to which, by repeated in junctions, our holy religion seeks to form us. This was the

temper of Christ. This is the temper of Heaven.

SECTION VIII.

Excellence of the Holy Scriptures.

BLAIR.

Is it bigotry to believe the sublime truths of the gospel, with full assurance of faith? I glory in such bigotry. would not part with it for a thousand worlds. I congratulate the man who is possessed of it: for, amidst all the vicissitudes and calamities of the present state, that man enjoys an inexhaustible fund of consolation, of which it is not in the power of fortune to deprive him.

There is not a book on earth, so favourable to all the kind, and all the sublime affections; or so unfriendly to hatred and persecution, to tyranny, to injustice, and every sort of malevolence, as the gospel. It breathes nothing throughout, but mercy, benevolence, and peace.

Poetry is sublime, when it awakens in the mind any great and good affection, as piety, or patriotism. This is one of the noblest effects of the art. The Psalms are remarkable, beyond all other writings, for their power of inspiring devout emotions. But it is not in this respect only that they are sublime. Of the divine nature, they contain the most mag nificent descriptions, that the soul of man can comprehend The hundred and fourth Psalm, in particular, displays the power and goodness of Providence, in creating and preserving the world, and the various tribes of animals in it, with suck