520. GEATITUDE-puts on an aspect full of complacency; (see Love;) if the object of it be a character greatly superior, it expresses much submission: the right hand is open with the fingers spread, and press'd upon the breast just over the heart, expresses, very appropriately, a sin

cere and hearty sensibility of obligation. The engraving represents the deep-felt emotions of a noble mind.

O great Sciolto! O my more than father!
Let me not live, but at thy very name,
My eager heart springs up, and leaps with joy.
When I forget the vast, vast debt I owe thee,
(Forget-but 'tis impossible,) then let me
Forget the use and privilege of reason—
Be banish'd from the commerce of mankind,
To wander in the desert, among brutes,
To bear the various fury of the seasons,
The midnight cold, and the noontide scorching heat,
To be the scorn-of earth, and curse of henven.

I

521. A man is never the less an artist, for not having his tools about him; or a musician, because he wants his fiddle: nor is he the less brave, because his hands are bound, or the worse pilot, for being upon dry ground. If only have will to be grateful, I am so. As gratitude is a necessary, and a glorious, so also is it an obvious, a cheap, and an easy virtue: so obvious, that wherever there is life, there is place for it: so cheap, that the covetous man may be gratified without expense: and so easy, that the sluggard may be so likewise

without labor.

To the generous mind,
The heaviest debt-is that of gratitude,
When 'tis not in our power to repay it.
Tis the Creator's primary great law,
That links the chain of beings to each other,
Joining the greater to the lesser nature.

When gratitude-o'erflows the swelling heart,
And breathes in free and uncorrupted praise
For benefits received, propitious heaven
Takes such acknowledgments as fragrant incense,
And doubles all its blessings.

Anecdote. The bill of indictment, preferred against John Bunyan, author of Pilgrin's Progress, &c., was as follows: "John Bunyan hath devilishly and perniciously abstained from coming to church, to hear divine service, and is a common upholder of several unlawful meetings and conventicles, to the disturbance and distruction of the good subjects of this kingdom, contrary to the laws of our sovereign lord the king," &c., was convicted, and imprisoned twelve years and six months.

Asd too ond of the right, to pursue the expedient.

Views of Truth. We see truths through the medium of our own minds, as we see objects around us thro' the atmosphere; and, of course, we see them not as they are in themselves, but as they are modified by the quality of the medium thro' which we view them; and, as the minds of all are different, we must all have different views of any particular truth; which is the reason, that differences of opinion exist, and always will exist: hence, it is no argument against truth, that men have different views of it; and because they must have different views, it is no reason why they should quarrel about their opinions; for good uses, and not matters of opinion, are the touch-stone of fellowship. Thus it is, that the all of religion relates to life, and the life of religion is to do good, from a love of doing good. While we agree, and are united in doing good, we should not fight among ourselves, about mere matters of opinion; still, we must not be indifferent about them; for truth is necessary to give form to goodness; and every good person will naturally desire to know the truth, that he may regulate his conduct by it; and thus, acquire the greatest and highest degree of goodness.

Varieties. 1. The young-are slaves to novelty; the old-to custom. 2. The volume of nature, is the book of knowledge, and he becomes the wisest, who makes the best selections, and uses them properly. The greatest friend of truth—is time; her greatest ene my-prejudice; and her constant companion is humility. 4. The best means of establishing a high reputation is-to speak well, and act better. 5. Be studious, and you will be learned; be industrious and frugal, and you will be rich; be sober and temperate, and you will be healthy; be virtuous, and you will be happy. 6. He, who governs his passions, does more than he, who commands armies. Socrates, being one day offended with his servant, said, "I would beat you, if I were not 7. The best mode of gaining a high angry. reputation, is-to be-what you appear to be. Like birds, whose beauties languish, half conceal'd, Till, mounted on the wing, their glossy plumes, Expanded, shine with azure, green, and gold; How blessings brighten-as they take their flight Deep-as the murmurs of the falling floods; Sweet as the warbles of the vocal woods: The list'ning passions hear, and sink, and rise, As the rich harmony, or swells, or dies! The pulse of avarice-forgets to move; A purer rapture-fills the breast of love; Devotion-lifts to heav'n a holier eye, And bleeding pity-heaves a softer sigh. I, solitary, court The inspiring breeze, and meditate upon the book Of nature, ever open; aiming thence, Warm from the heart, to learn the moral song.

A dark, cold calm, which nothing now can break,
Or warm, or brighten ;-like that Syrian lake,
Upon whose surface, morn and summer shed
Their smiles in vain; for all beneath is dead.
All is silent-twas my fancy!

Still-as the breathless interval-between the flash and thunder

ture.

COURAGE, DISTRACTION.

[Danes!

A generous few, the vet'ran hardy gleanings Of many a hapless fight, with Heroic fire, inspirited each other, Resolved on death; disdaining to survive Their dearest country. "If we fall," I cried, "Let us not tamely fall, like passive cowards; No let us live, or let us die like MEN; Come on, my friends, to Alfred we will cut Our glorious way; or, as we nobly perish, Will offer, to the genius of our country, Whole hecatombs of Danes." As if one soul had moved them all, Around their heads, they flashed Their flaming falchions-"Lead us to those Our country! VENGEANCE!" was the gen'ral cry! 523. PASSIONS. 1. The passions and desires, like the two twists of a rope, mutually mix one with the other, and twine inextricably round the heart; producing good, if moderately indulged; but certain destruction, if suffered to become inordinate. 2. Passion is the great mover and spring of the soul: when men's passions are strongest, they may have great and noble effects; but they are then also, apt to lead to the greatest evils. Anecdote. Pungent Preaching. An old man being asked his opinion of a certain sermon, replied, “I liked it very well, except that there was no pinch to it. I always like to have a pinch to every sermon." Want is a bitter and a hateful good, Because its virtues are not understood. Yet many things, impossible to thought, Have been, by need, to full perfection brought. The daring of the soul proceeds from thence, Sharpness of wit, and active diligence; Prudence at once, and fortitude it gives, And, if in patience taken, mends our lives; For even that indigence which brings me low Makes me myself, and him above, to know; A good which none would challenge, few would A fair possession,wnich mankind refuse. [choose, If we from wealth to poverty descend, Want gives to know the flatterer from the friend. The darts of love, like lightning, wound within, And, tho' they pierce it, never hurt the skin; They leave no marks behind them where they fly, Tho' thro' the tend'rest part of all, the eye. Darkness--the curtain drops on life's dull scene

ner,

Varieties. 1. Can actions be really good, unless they proceed from good motives ? 2. By doubting, we are led to think; or, consider whether it be so, and to collect reasons, and thereby to bring that truth rationally into our minds. 3. The effects of music-are produced directly upon the affections, without the intervention of thought. 4. What shall we do, to obtain justice, when we are injured? Seek recompense at law, if at all. 5. Suppose a person insults us in such a manthat the law cannot give us redress? Then forgive him. 6. In the Lord, are infinite love, infinite wisdom, and infinite power or authority,-which three essential attributes-constitute the only God of heaven and earth. 7. The New Testament was divided into verses, in 1551, by Robert Stevens, for the convenience of reference to a Concor dance; and the Old Testament is supposed to have been divided into verses, about the same time; those divisions, of course, are of no authority; nor are the punctuations. All live by seeming. The beggar begs with it, the gay courtier Gains land and title, rank and rule, by seeming The clergy scorn it not, and the bold soldier Will eke with it his service. All admit it, All practice it; and he; who is content With showing what he is, shall have small credi In church, or camp, or state. So wags the world What is this world? Thy school, O misery! Our only lesson, is-to learn to suffer; And he who knows not that, was born for nothing

526. JEALOUSY is Joubtful anger, struggling against faith and pity; it is a tenderness resisted by resentment of suspected injury; the nerves braced strong, imply determination of revenge and punishment; while, at the same time, a soft passive hesitation in the eye, confesses a reluctance at the heart, to part with, or efface a gentle and indulged idea. Again, it is rage at a concluded infidelity; and

then, the eye receives and flashes out sparklings of inflamed ideas, while the muscles, contracting the will's violence, from a repressive disposition of the heart, grow slack, and lose their spring, and so disarm and modify the enraged indignation. Now from this unsettled wavering in the balance of the purpose, when the heart and judgment weigh each other, and both scales alternately preponderate, is induced a glowing picture of jealousy.

Oh! what dam-ned minutes tells he o'er,
Who doats, yet doubts, suspects, yet strongly loves!
O jealousy! thou bane of social joy!
Oh! she's a monster, made of contradictions!
Let truth, in all her native charms appear,
And with the voice of harmony itself
Plead the just cause of innocence traduc'd;
Deaf as the adder, blind as upstart greatness,
She sees, nor hears. And yet, let slander whisper,
Rumor has fewer tongues than she has ears;
And Argus' hundrd eyes are dim and slow,
To piercing jealousy's.

527. THE FRUITS. Men, instead of applying the salutary medicines of philosophy and religion to abate the rage, and recover the temper of their vitiated imaginations, cherish the disease in their bosoms, until their increasing appetites, like the hounds of Actæon, tear into pieces the soul they were intended to enliven and protect.

Jealousy-is like

A polish'd glass, held to the lips, when life's in doubt:
If there be breadth, 'twill catch the damp and show it.
Jealous rage-is but a hasty flame,
That blazes out, when love too fiercely burns.
It is jealousy's peculiar nature,
To swell small things to great; nay, out of nought,
To conjure much, and then to lose its reason
Amid the hideous phantoms it has formed.

Where love reigns, disturbing jealousy
Doth call himself affection's sentinel;
Gives false alarms, suggesteth mutiny,
And, in a peaceful hour, doth cry, kill, kill;
Distempering gentle love with his desire,
As air and water do abate the fire.

How blest am I
In my just censure! in my true opinion!-
Alack for lesser knowledge!-how accurs'd
In being so bless'd! There may be in the cup
A spider steep'd, and one may drink, depart,
And yet partake no venom, for his knowledge
Is not infected; but if one present
The abhorr'd ingredient to his eye, make known
How he hath drunk, he cracks his
his sides,
gorge,
With violent hefts-I have drunk, and seen the
spider!

Anecdote. Lord Gads! y, over the en trance of a beautiful grotto, had caused this inscription to be placed,- -"Let nothing enter here but what is good." Dr. Rennel, the 'master of the temple, who was walking over the ground, with much point asked-"Then where does your lordship enter ?"

Everything Useful. The mineral, vegetable, and animal kingdoms, are designed for the nourishment, clothing, habitation, recreation, delight, protection and preservation of the human race; abuse does not take away use, any more than the falsification of truth destroys the truth; except, with those who do it. Everything which is an object of the senses, is designed to aid in developing the most external faculties of man; and what is of an economical and civil nature, and what is imbibed from parents, teachers, and others, and also from books, and reflections upon them all, is useful for perfecting the rational faculties of the mind: and all divine truths are designed to perfect the human mind, and prepare it for receiving a spiritual principle from the Lord, our Creator and Redeemer.

Varieties. 1. A fit Pair. A Dandy is a thing, in pantaloons, with a body and two arms, head without brains, tight boots, a cane, and white handkerchief, two broaches and a ring on his little finger. A Coquette is a young lady, with more beauty than sense, more accomplishments than learning, more charms of person than graces of mind, more admirers than friends, and more fools than wise men for her attendants. 2. The sunshine of prosperity-has attractions for all, who love to bask in its influence, hoping to share in its pleasures. 3 The verdant lawn, the shady grove, the variegated landscape, the beautiful ocean and the starry firmament are contemplated with pleasure, by every one, who has a soul. 4. A man should not be ashamed to own, that he has been in the wrong; which is only saying, in other words, that he is wiser to-day than he was yesterday. 5. The love of truth and goodness, is the best passion we can indulge. 6. A woman's life, is the history of the affec tions; the heart is her world; it is there her ambition strives for empire, and there she seeks for untold treasures. 7. The best and noblest conquest, is that of reason an our passions, and follies.

Those you make friends, And give your hearts to, when they once perceiv The least rub in your fortunes, fall away Like water from ye, never found again But where they mean to sink ye.

Oh jealousy!

528. JUDGING- demands a grave, steady look, with deep attention, the countenance altogether clear from any appearanee, either of disgust, or favor: the pronunciation slow, distinct, and emphatical, accompanied with little action, and that very grave.

JUDGING ACCORDING TO STRICT LAW.

If you refuse-to wed Demetrius-
Either must you die the death, or abjure,
Forever, the society of men.

Therefore, fair Hermia, question your desires,
Know of your youth, examine well your blood,
Whether, not yielding to your father's choice,
You can endure the livery of a nun;
For aye to be in a shady cloister mew'd;
Chaunting faint hymns to the cold fruitless moon.
Take time to pause, and, by the next new moon,
(The sealing day betwixt my love and me,
For everlasting bond of fellowship,)
Upon that day, either prepare to die,
For disobedience to your father's will,
Or else to wed Demetrius, as he would,
Or on Diana's altar to protest-
For age-austerity--and single life.

Miscellaneous. 1. In opening a cause, give a general view of the grounds on which the charge is made, and of the extent, magnitude, tendency, and effect of the crime alledged. 2. There is some consolation for dull authors, that the confectioner may put good into their books, if they fail to do it themselves. 3. Uncle Toby's oath: "The accusing spirit, which flew up to heaven's chancery, with the oath, blushed-as he gave it in; and the recording angel-dropped a tear upon it, and blotted it out forever. 4. Would not many persons be very much surprised, if their ideas of heavenly joys, should be exhibited hereafter, to show them their falsity? 5. Beauty is given, to remind us, that the soul should be kept as fair and perfect in its proportions, as the temple in which it dwells; the spirit of beauty flows in, only where these proportions are harmonious. 6. Can any one be a lover of truth, and a searcher after it, and yet turn his back on it, when presented, and call for miracles? 7. The aphorism, "Know thyself," is soon spoken, but one is a long time in obeying it; Gracian-was placed among the seven wise men of Greece, for having been the author of the maxim; but never, replied the sage, was any one placed there for having performed it.

Who painted Justice blind, did not declare

What magistrates should be, but what they are:
Not so much, 'cause they rich and poor should weigh
In their just scales alike; but, because they,
Now blind with bribes, are grown so weak of sight,
They'll sooner feel a cause, than see it right.
Justice, painted blind,

Infers, his ministers are obliged to hear
The cause; and truth, the judge, determine of it;
And not sway'd or by favor, or affection,
By a false gloss, or corrected comment, alter
The true intent and letter of the law.

Man's rich with little, were his judgment true.

Anecdote. In the early peril of the French revolution, when the throne and the altar had been overturned, a Benedictine monastery was entered, by a devastating band, its inmates treated with wanton and unpro voked cruelty, and the work of demolition and plunder going on,-when a large body of the inhabitants rallied, drove the spoilers away, but secured the ringleaders, whom they would have severely punished, had not the abbot, who had received the worst indignities from these very leaders, rushed forward to protect them. "I thank you, my children," said he," for your seasonable interference; let us, however, show the superiority of religion, by displaying our clemency, and suffering them to depart." The ruffians were overpowered by the abbot's humanity, fell at his feet, entreated his benediction and forgiveness. But yonder-comes the powerful king of day, Rejoicing in the east. The less'ning cloud, The kindling azure, and the mountain's brow, Illum'd with fluid gold, his near approach Betoken glad. Lo, now, apparent all Aslant the dew-bright earth, and color'd air, He looks-in boundless majesty abroad; And sheds the shining day, that, burnish'd, plays On rocks, and hills, and tow'rs, and wand'ring High gleaming from afar. [streams,

Varieties. 1. Should we be governed by our feelings, or by our judgment? 2. Earths, waters, and atmospheres-are the three general elements, of which all natural things are made. 3. The human body is composed of all the essential things which are in the world of nature. 4. The three periods of our development are-infancy, including the first seven years; childhood--the second seven, and youth-the third seven; the close of which,-is the beginning of manhood. 5. Adolescence-is that state, when man begins to think, and act-for himself, and not from the instruction, and direction of others 6. The cerebellum, and consequently, the voluntary principle of the mind, never sleeps ; but the cerebrum, and of course, the reasoning faculty-does. 7. Beware of the errone ous opinion, that you must be remarkably original; and that to speak, and write, unlike anybody else, is a great merit.

'Tis certain, greatness, once fallen out with fortune.
Must fall out with men too: what the declin'd is,
He shall as soon read-in the eyes of others,
As feel-in his own fall: for men, like butterflies,
Show not their mealy wings, but to the summer
He stood up

Firm in his better strength, and like a tree
Rooted in Lebanon, his frame bent not.
His thin, white hairs-had yielded to the wind,
And left his brow uncovered; and his face,
Impressed with the stern majesty of grief,
Nerved to a solemn duty, now stood forth
Like a rent rock, submissive, yet sublime.