intereft and corruption; a mind governed by the principles of uniform rectitude and integrity; the fame in profperity and adverfity; which no bribe can feduce, nor terror overawe; neither by pleafure melted into effeminacy, nor by distress funk into dejection; fuch is the mind which forms the distinction and eminence of men.-One, who in no fituation of life is either afhamed or afraid of difcharging his duty, and acting his proper part with firmness and conftancy; true to the God whom he worships, and true to the faith in which he profeffes to believe; full of affection to his brethren of mankind; faithful to his friends, generous to his enemies, warm with compaffion to the unfortunate; felf-denying to little private interests and pleasures, but zealous for public interest and happinefs; magnanimous, without being proud; humble, without being mean; juft, without being harsh; fimple in his manners, but manly in his feelings; on whose word you can entirely rely; whofe countenance never deceives you; whofe profeffions of kindness are the effufions of his heart; one, in fine, whom, independent of any views of advantage, you would choose for a fuperior, could truft in as a friend, and could love as a brother:-This is the man, whom in your heart, above all others, you do, you must, honour.

FALSE

TRUE RELIGION.

ALSE ideas may be entertained of religion; as falfe and imperfect conceptions of virtue have often prevailed in the world. But to true religion there belongs no fullen gloom; no me lancholy aufterity, tending to withdraw men from human fociety, or to diminish the exertions of active virtue. On the contrary, the religious principle, rightly understood, not only unites with all fuch virtues, but fupports, fortifies, and confirms them. It is fo far from obfcuring the luftre of a character, that it heightens and ennobles it. It adds to all the moral virtues a venerable and authoritative dignity. It renders the virtuous character more auguft. To the decorations of a palace, it joins the majesty of a temple.

To

SENSIBILITY.

"O him who is prompted by virtuous fenfibi lity, every office of beneficence and humamanity is a pleasure. He gives, affifts, and relieves, not merely because he is bound to do so,

but

but because it would be painful for him to refrain. Hence, the fmalleft benefit he confers rifes in its value, on account of its carrying the affection of the giver impreffed upon the gift. It fpeaks his heart; and the discovery of the heart is very frequently of greater confequence than all that liberality can beftow. How often will the affec tionate smile of approbation gladden the humble, and raise the dejected! How often will the look of tender fympathy, or the tear that involuntarily falls, impart confolation to the unhappy! By means of this correfpondence of hearts, all the great duties which we owe to one another are both performed to more advantage, and endeared in the performance. From true fenfibility flow a thousand good offices, apparently fmall in themfelves, but of high importance to the felicity of others; offices which altogether efcape the obfervation of the cold and unfeeling, who, by the hardness of their manner, render themselves unamiable, even when they mean to do good.How happy then would it be for mankind, if this affectionate difpofition prevailed more generally in the world! How much would the fum of public virtue and public felicity be increased, if men were always inclined to rejoice with them that rejoice, and to weep with them that weep!

The

But, befides the effect of such a temper on general virtue and happiness, let us confider its effect on the happiness of him who poffeffes it, and the various pleasures to which it gives him accefs. If he be mafter of riches or influence, it affords him the means of increafing his own enjoyment, by relieving the wants, or increasing the comforts of others. If he command not these advantages, yet all the comforts which he fees in the poffeffion of the deferving, become in fome fort his, by his rejoicing in the good which they enjoy. Even the face of nature yields a fatisfaction to him which the infenfible can never know. profufion of goodness which he beholds poured forth on the univerfe, dilates his heart with the thought that innumerable multitudes around him are bleft and happy. When he fees the labours of men appearing to prosper, and views a country flourishing in wealth and induftry; when he beholds the fpring coming forth in its beauty, and reviving the decayed face of nature; or in autumn beholds the fields loaded with plenty, and the year crowned with all its fruits; he lifts his affections with gratitude to the great Father of all, and rejoices in the general felicity and joy.

FALSE

Y

FALSE SENSIBILITY.

OFTNESS of manners must not be mistaken

SOFT

for true fenfibility. Senfibility indeed tends" to produce gentleness in behaviour; and when fuch behaviour flows from native affection, it is valuable and amiable. But the exterior manner alone may be learned in the fchool of the world; and often, too often, is found to cover much unfeeling hardness of heart, Profeffions of fenfibility on every trifling occafion, joined with the appearance of exceffive foftnefs, and a profufion of fentimental language, afford always muchground for diftruft. They create the suspicion of a studied character. Frequently, under a negligent and seemingly rough manner, there lies a tender and feeling heart. Manliness and fenfibility are fo far from being incompatible, that the truly brave are for the most part generous and humane; while the foft and effeminate are hardly capable of any vigorous exertion of affection.

TIME

TIME.

IME is of fo great importance to mankind that it cannot too often employ religious meditation. There is nothing in the manage

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·ment