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SECTION V. a Sus-pic-ious, sůs-pish'-ús, inclin-l:f Ap-pre-hen-sion, åp-pré-hen'ed to suspect.

shủn, conception, seizure. 0 As-per-i-ty, ås-per'-d-tė, «rough- & Treach-er-y,

trêtsh'-úr-ė, per ness, harshness.

fidy, breach of faith. c In-cur, in-kůr', to become liable h Ir-ri-tate, ir'-re-tate, to provoke

exasperate. d Jeal-ous-y, jêlé-lås-e, suspicion in i El-i-gi-ble, él/-ė-je-bl, preferable, love.

fit to be chosen, e Spy, spl, one who watches others. k Cav-ern, kåv'-úrn, a cave, den,

hole. A. suspicious temper the source of misery to its possessor.

1. As a suspiciouse spirit is the source of many crimes and calamities in the world, so it is the spring of certain misery to the person who indulges it. His friends will be few; and small will be his comfort in those whom he possesses. Believing others to be his enemies, he will of course make them such. Let his caution be ever so great, the asperityd of his thoughts will often break out in his behaviour; and in return for suspecting and hating, he will incur suspicion and hatred.

2. Besides the external evils which he draws upon him self, arising from alienated friendship, broken confidence and open enmity, the suspicious temper itself is one of the worst evils which any man can suffer. If " in all fear there is torment,” how miserable must be his state who, by living in perpetual jealousy, a lives in perpetual dread?

3. Looking upon himself to be surrounded with spies, enemies, and designing men, he is a stranger to reliance and trust. He knows not to whom to open himself. He dresses his countenance in forced smiles, while his heart throbs within from apprehensions of secret treachery. Hence fretfulness and ill-humour, disgust at the world, and all the painful sensations of an irritated and embittered mind.

4. So numerous and great are the evils arising from a uspicious disposition, that, of the two extremes, it is more eligible to expose ourselves to occasional disadvantage from thinking too well of others, than to suffer continual misery by thinking always ill of them. It is better to be sometimes imposed upon, than never to trust. Safety is purchased af too dear a rate, when, in order to secure it, we are obliged to be always clad in armour, and to live in perpetual

hostility with our fellows. 5. This is, for the sake of living to deprive ourselves of

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the comfort of life. The man of candour enjoys his situa tion, whatever it is, with cheerfulness and peace, Pru dence directs his intercourse with the world; but no black suspicions haunt his hours of rest. Accustomed to view the characters of his neighbours in the most favourable light, he is like one who dwells amidst those beautiful scenes of nature on which the eye rests with pleasure.

6. Whereas the suspicious māņ having his imagination filled with all the shocking forms of human falsehood, deceit, and treachery, resembles the traveller in the wilderness, who discerns no objects around him but such as are either dreary or terrible; caverns that open, serpents that hiss, and beasts of prey that howl.

BLAIR.

SECTION VI. a Re-source, ré-sorse', resort, ex-jd. In-ac-ces-si-ble, in-ak-ses'-sd-bl, pedient.

not to be approached. o De-lu-sive, de-là'-siv, apt to de-le Ref-uge, rèt-fudje, shelter, proceive.

tection. c Gen-er-ous, jèn'-år-ús, noble, mu- f Re-tain, ré-táne', to keep in mind, nificent.

not to dismiss.

Comforts of Religion. 1. There are many who have passed the age of youth and beauty; who have resigned the pleasures of that smiling season; who begin to decline into the vale of years, impaired in their health, depressed in their fortunes, stript of their friends, their children, and perhaps still more tender connexions, What resourcea can this world afford them? It presents a dark and dreary waste, through which there does not issue a single ray of comfort.

2. Every delusive prospect of ambition is now at an end; long experience of mankind, an experience very different from what the open and generous' soul of youth had fondly dreamt of has rendered the heart almost inaccessibled to new friendships. The principal sources of activity are taken away, when they for whom we labour are cut off from us; they who animated, and who sweetened all the toils of life.

3. Where then can the soul find refuge,e but in the bosom of Religion? There she is admitted to those prospects of Providence and futurity, which alone can warm and All the heart. I speak here of such as retain the feelings of humanity; whom misfortunes have softened, and perlaps rendered more delicately sensible; not of such as possess that stupid insensibility, which some are pleased to 'ignify with the name of philosophy.

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4. It might therefore be expected, that those philosophers who think they stand in no need themselves of the assistance of religion to support their virtue, and who never feel the want of its consolations, would yet have the bumanity to consider the very different situation of the rest of 5 mankind; and not endeavour to deprive them of what hab it, at least, if they will not allow it to be, nature, has made necessary to their morals, and to their happiness.

5. It might be expected, that humanity would prevent them from breaking into the last retreat of the unfortunate, who can no longer be objects of their envy or resentment; and tearing from them their only remaining comfort. The attempt to ridicule religion may be agreeable to some, by relieving them from restraint upon their pleasures; and may render others very miserable, by making them doubt hose truths, in which they were most deeply interested; out it can convey real good and happiness to no one indi ka vidual.

GREGORY.

store.

SECTION VII. a Dis-cern, diz-zérn', to see, distin- f Ex-plode, eks-plode', to decry guish.

drive out with noise. 6 Hu-mil-i-ty, hu-milf-d-te, modos- & Con-fu-ta-tion, kồn-su-ta'-shûn, ty, lowliness.

act of confuting. c Grace-ful-ly, grase'-fül-lé, beauti- h Am-ber, åm'-bắr, a yellow trang fully.

parent substance. d Re-serve, re-zerv', to keep in i Mass, mås, a body, the service on

the Roman church, e Pro-fic-ien-cy, pro-fish-en-sè, advancement in learning, profit.

Diffidence of our abilities, a mark of wisdom. 1. It is a sure indication of good sense, to be diffident of it. We then, and not till then, are growing wise, when we begin to discerna how weak and unwise we are. An absolute perfection of understanding, is impossible: he makes the nearest approaches to it, who has the sense to discern, and the humanity to acknowledge, its imperfections.

2. Modesty always sits gracefully upon youth; it covers a multitude of faults, and doubles the lustre of every virtue which it seems to hide: the perfections of men being like those flowers which appear more beautiful, when their leaves are a little contracted and folded up, than when they are full blown, and display themselves, without any reserve,d to the view.

3. We are some of us very fond of knowledge, and apt

to value ourselves upon any proficiency in the sciences: one science, however, there is, worth more than all the rest, and that is, the science of living well; which shall remain, when “tongues shall cease,” and “ knowledge shall vanish away.”

4. As to new notions, and new doctrines, of which this age

is very fruitful, the time will come, when we shall have no pleasure in them: nay, the time shall come, when they shall be exploded, and would have been forgotten, if they had not been preserved in those excellent books, which contain a confutations of them; like insects preserved for 'ages in amber, which otherwise would soon have returned to the common mass of things.

7. But a firm belief of Christianity, and a practice suitable to it, will support and invigorate the mind to the last; and most of all, at last, at that important hour, which must decide our hopes and apprehensions: and the wisdom, which, like our Saviour, cometh from above, will, through his merits, bring us thither. All our other studies and pursuits, nowever different, ought to be subservient to, and centre in, this grand point, the pursuit of eternal happiness, by being good in ourselves, and useful to the world.

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SEED.

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SECTION VIII. a Com-mit, kôm-mit', to intrust,/2 Pro-fu-sion, pró-fú'-zhủn, extravimprison, perpetrate.

agance. b De-pos-it-a-ry, de-pôz-it-å-re, m Cov-e-tous, kůvi-ve-tůs, avari

one who has a thing in trust, a cious, eager.

place where a thing is deposited. In Prod-i-gal, prod’-de-gål, wasteful, c Space, spase, room, quantity of a spendthrift. time.

10 Re-gret, ré-grét', bitter reflection, d En-croach, én-krótsh', to make in

to repent. * vasion upon the rights of others. p Con-fu-sion, kôn-få'-zhůn, astone Dis-po-sal, dis-po-zål, regulation, ishment, tumult. distribution.

9 Re-pent-ance, re-pent'-ånse, sorf Sur-ren-der, sür-rén'-důr, to de- row for sin.

Ir An-guish, ång'-gwish, excessive 8 Cha-os, ka'-os, the state of mat- pain.

ter before the creation, irregular s Man-i-fold, mån'-ne-fold, of differmixture.

ent kinds. h Ap-pre-ci-a-tion, åp-pre-she-d'-t Re-deem, re-déem', to ransom, to

shủn, estimation, the act of set- pardon. ting a value upon any thing. w Pro-long, prô-lông, to lengthen * Squan-der, skwồn/-dúr, to lavish, out. waste.

v Ar-rest, år-rest', a restraint of a k In-con-sid-er-ate, in-kon-sid'-er- man's person, to stop.

ate, thoughtless.

liver up.

On the importance of order in the distribution of our time.

1. Time we ought to consider as a sacred trust committed* to us by God; of which we are now the depositaries, and are to render an account at the last. That portion of it which he has allotted to us, is intended partly for the concerns of this world, partly for those of the next.

Let each of these occnpy, in the distribution of our time, that space which properly belongs to it.

2. Let not the hours of hospitality and pleasure interfere with the discharge of our necessary affairs; and let not what we call necessary affairs, encroachd upon the time which is due to devotion. To every thing there is a season, and a time for every purpose under the heaven. If we delay till to-morrow, what ought to be done to-day, we overcharge the morrow with a burden which belongs not to it. We load the wheels of time, and prevent them from carrying us along smoothly.

3. He who every morning plans the transactions of the day, and follows out that plan, carries on a thread which will guide him through the labyrinth of the most busy life, The orderly arrangement of his time is like a ray of light, which darts itself through all his affairs. But, where no plan is laid, where the disposale of time is surrendered' merely to the chance of incidents, all things lie huddled together in one chaos, which admits neither of distribution nor review.

4. The first requisite for introducing order into the management of our time, is to be impressed with a just sense of its value. Let us consider well how much depends upon. it, and how fast it flies away.

The bulk of men are in nothing more capricious or inconsistent, than in their appreciation of time. When they think of it, as the measure of their continuance on earth, they highly prize it, and with the greatest anxiety seek to lengthen it out.

5. But when they view it in separate parcels, they appear to hold it in contempt, and squander it with inconsideratek profusion.' While they complain that life is short, they are often wishing its different periods at an end. Cova etousm of every other possession, of time only they are prodigal." They allow every idle man to be master of this property, and make every frivolous occupation welcome. that can help them to consume it.

6. Among those who are so careless of time, it is not to be expected that order should be observed in its distribu

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