179. It is the characteristic of a man of parts, and good judgment to know, and give that degree of attention that each object deserves. Whereas little minds mistake little objects for great ones, and lavish away upon the former, that time and attention which only the latter deserve. To such mistakes we owe the numerous and frivolous tribes of insect-mongers, shell-mongers, and pursuers and driers of butterflies, &c. The strong mind distinguishes not only between the useful and the useless, but likewise between the useful and the curious, He applies himself intensely to the former; he only amuses himself with the latter. Chesterfield. 180. One of the most important points of life is decency; which is, to do what is proper where it is proper; for many things are proper at one time, and in one place, that are extremely improper at another. -Ib. 181. This decency which shines in life, insures the approbation of those with whom we live, by the regularity, point, and modesty of our opinions and actions.-Cicero. Ovid says of envy: 182. Vixque tenet lachrymas, quod, nil lachrymabile cernit. Which means, that envy can scarce help crying, when she sees nothing to cry at; that is, she cries when she sees others happy. Envy is certainly one of the meanest, and most tormenting of all passions, since there is hardly any body, that has not some thing for an envious man to envy: so that he can never be happy, while he sees any body else so.— Chesterfield. 183. Most persons who write ill, do so because they aim at writing better than they can, by which means they acquire a formal and unnatural style. Whereas to write well, we must write easily and naturally.— Ib. 184. There is no doing any thing well, without application and industry. Industry (in Latin industria, and in Greek ayxwvola), is defined (that is described) to be frequens exercitium circa rem honestam unde aliquis industrius dicitur, hoc est studiosus, vigilans. —Ib. 185. Pray do you know what conscience is? It is what we feel when we have said or done any thing. -Ib. 186. Modesty is a very good quality, and which generally accompanies true merit: it engages and captivates the minds of people; as, on the other hand, nothing is more shocking and disgustful than presumption and impudence. We cannot like a man who is always commending and speaking well of himself, and who is the hero of his own story. On the contrary, a man who endeavours to conceal his own merit; who sets that of other people in its true light; who speaks but little of himself, and with modesty; such a man makes a favourable impression upon the understanding of his hearers, and acquires their love and esteem. There is, however, a great difference between modesty, and an unpleasant bashfulness, which is as ridiculous as true modesty is commendable. It is as absurd to be a simpleton, as to be an impudent fellow; and we ought to know how to come into a room, speak to people, and answer them, without being out of countenance, or without embarrassment. The English are generally apt to be bashful, and have not those easy, free, and at the same time polite manners, which the French have. A mean fellow, a country bumpkin, is ashamed when he comes into good company; he appears embarrassed, does not know what to do with his hands, is disconcerted when spoken to, answers with difficulty, and almost stammers: whereas a gentleman, who is used to the world, comes into company with a graceful and proper assurance, speaks even to people he does not know, without embarrassment, and in a natural and easy manner. This is called usage of the world, and good breeding; a most necessary and important knowledge in the intercourse of life. It frequently happens that a man with a good deal of sense, but with little usage of the world, is not so well received as one of inferior parts, but with a gentleman-like behaviour.-Ib. 187. Whatever we behold is God-all nature is his awful temple-all sciences the porticoes that open to it: and the chief duty of philosophy is to conduct us to his altar; to render all our attainments, which are the bounteous afflations of his spirit, subservient to his glory; and to engrave on the tablet of our hearts, this great accordant motto of all natural and all revealed religion, of Athens, and of Antioch, of Aratus, and of Paul, "In him we live, and move, and have our being." Ἐκ Διος άρχομεθα Πάντη δε Διος κεχρημεθα Παντες Mason Good. 188. What is REVERY? It is the dream of a man while awake.-Ib. 189. As Christianity is the most perfect kind of knowledge, it must essentially produce the most perfect kind of happiness. It is the golden, everlasting chain, let down from heaven to earth; the ladder that appeared to the patriarch in his dream; when he beheld Jehovah at its top, and the angels of God ascending and descending with messages of grace to mankind. Ib. 190. Vice and ignorance are the necessary companions of each other; and we can no more reverse it, than we can reverse the stars in their courses.-Ib. 191. In sailing over the sea of life, the passions are the gales that swell the canvass of the mental bark; they obstruct or accelerate its course; and render the voyage favourable or full of danger, in proportion as they blow steadily from a proper point, or are adverse and tempestuous. Like the wind itself, they are an engine of high importance and mighty power. Without them we cannot proceed; but with them we may be shipwrecked and lost. Reined in, therefore, and attempered, they constitute our happiness; but let loose and at random, they distract and ruin us. How few, beneath auspicious planets born, Ib. 192. Perhaps the oldest, simplest, and most universal passion that stirs the mind of man, is-DESIRE. So universal is it, that I may confidently ask, where is the created being without it? And Dryden is fully within the mark in attesting, that desire's the vast extent of human mind.-Ib. 193. All the passions have their use; they all contribute to the general good of mankind;-and it is the abuse of them, the allowing of them to run wild and unpruned in their career, and not the existence of any of them, that is to be lamented. While there are things that ought to be hated, and deeds that ought to be bewailed, aversion and grief are as necessary to the mind as desire and joy. It is the duty of the judgment to direct and to moderate them; to discipline them into obedience, and attune them to harmony. The great object of moral education is to call forth, instruct, and fortify the judgment upon this important science; to let it feel its own power, and accustom it to wield the sceptre intrusted to it with dexterity and steadiness. Where this is accomplished, the violent passions can never show themselves-they can have no real existence; for we have already produced evidence that they are nothing more than the simple affections, discordantly associated, or raised to an improper pitch. Where this is accomplished, the sea of life will, for the most part be tranquil and sober; not from indifference, or the want of active powers, but from their nice balance and concord; and if, in the prosecution of the voyage, the breeze should be fresh, it will be still friendly, and quicken our course to the desired haven. Finally, wherever this is accomplished, man appears in his true dignity-he has |