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Gingle blow; but I remarked that few veffels lafted long which had been much repaired, nor was it found that the artists themselves continued afloat longer than those who had leaft of their affiftance.

The only advantage which, in the Voyage of Life, the cautious had above the negligent, was, that they funk later, and more fuddenly; for they pailed forward till they had fometimes feen all thofe in whose company they had iffued from the ftraits of Infancy, perish in the way, and at laft were overfet by a crofs breeze, without the toil of refiftance, or the anguish of expectation. But fuch as had often fallen against the rocks of Pleasure, commonly fubfided by fenfible degrees, contended long with the encroaching waters, and haraffed themselves by labours that fcarcely Hope herself could flatter with fuccefs.

As I was looking upon the various fate of the multitude about me, I was fuddenly alarmed with an admonition from fome unknown power: "Gaze not idly upon others, when thou thyfelf art finking. Whence is this thoughtlefs tranquillity, when thou and they are equally endangered !' I looked, and, feeing the gulph of Intemperance before me, ftarted and awaked.

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The Necessity of forming religious Principles at an early Age.

A perceive that there is a right and wrong in human

S foon as you are capable of reflection, you must

actions. You fee that those who are born with the fame advantages of fortune, are not all equally profperous in the courfe of life. While fome of them, by wife and steady conduct, attain distinction in the world, and pass their days with comfort and honour; others of the fame rank, by mean and vicious behaviour, for feit the advantages of their birth, involve themselves in much misery, and end in being a difgrace to their friends, and a burden on fociety. Early, then, you may learn that it is not on the external condition in which you find yourselves placed, but on the part which you are to act, that your welfare or unhappinefs, your honour or infamy, depend. Now, when beginning to act that part, what can be of greater mo, ment, than to regulate your plan of conduct with the most serious attention, before you have yet committed any fatal or irretrievable errors? If, inftead of exerting reflection for this valuable purpose, you deliver yourfelves up, at fo critical a time, to floth and pleasure ; if you refuse to liften to any counsellor but humour, or to attend to any purfuit except that of amusement; if you allow yourselves to float loose and careless on the tide of life, ready to receive any direction which the current of fashion may chance to give you; what can you expect to follow from fuch beginnings? While fo many around you are undergoing the fad confequences of a like indifcretion, for what reafon fhall not these confequences extend to you? Shall you only attain fuccefs without that preparation, and efcape dangers without that precaution, which is required of others? Shall happiness grow up to you of its own accord, and

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folicit your acceptance, when, to the reft of mankind, it is the fruit of long cultivation, and the acquifition of labour and care?-Deceive not yourselves with fuch arrogant hopes. Whatever be your rank, Providence will not, for your fake, reverfe its eftablished order.By liftening to wife admonitions, and tempering the vivacity of youth with a proper mixture of serious thought, you may enfure cheerfulnefs for the rest of your life; but by delivering yourfelves up at prefent to giddinefs and levity, you lay the foundation of lafting heaviness of heart.

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The Virtue of Gentleness.

ENTLENESS corrects whatever is offenfive in our manners; and, by a conftant train of humane attentions, ftudies to alleviate the burden of common mifery. Its office, therefore, is extenfive. It is not, like fome other virtues, called forth only on peculiar emergencies; but it is continually in action, when we are engaged in intercourse with men. It ought to form our addrefs, to regulate our fpeech, and to diffuse itself over our whole behaviour.

But, perhaps, it will be pleaded by fome, that this gentleness, on which we now infift, regards only those Imaller offices in life, which, in their eyes, are not efsential to religion and goodness. Negligent, they confefs, on flight occafions, of the government of their temper, or the regulation of their behaviour, they are attentive, as they pretend, to the great duties of beneficence; and ready, whenever the opportunity prefents, to perform important fervices to their fellowcreatures. But let fuch perfons reflect, that the occafions of performing thofe important good deeds very rarely occur. Perhaps their fituation in life, or the nature of their connections, may, in a great measure, exclude them from fuch opportunities. Great events give scope for great virtues; but the main tenor of human life is compofed of fmall occurrences. Within the round of these, lie the materials of the happiness of most men; the fubjects of their duty, and the trials of their virtue. Virtue must be formed and fupported, not by unfrequent acts, but by daily and repeated exertions. In order to its becoming either vigorous or useful, it must be habitually active; not breaking forth occafionally with a tranfient luftre, like the blaze of the comet; but regular in its returns, like the light of day; not like the aromatic gale, which sometimes feafts

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the fenfe; but, like the ordinary breeze, which purifies the air, and renders it healthful.

Years may pafs over our heads, without affording any opportunity for acts of high beneficence, or extenfive utility. Whereas not a day paffes, but in the common tranfactions of life, and efpecially in the intercourse of domeftic fociety, gentlenefs finds place for promoting the happiness of others, and for strengthening in ourselves the habit of virtue.

Gentleness is, in truth, the great avenue to mutual enjoyment. Amidst the strife of interfering interests, it tempers the violence of contention, and keeps alive the feeds of harmony.

Whatever ends a good man can be fuppofed to purfue, gentlenefs will be found to favour them; it prepoffeffes and wins every heart; it perfuades, when every other argument fails; often difarms the fierce, and often melts the ftubborn. Whereas, harshness confirms the oppofition it would fubdue; and, of an indifferent perfon, creates an enemy.

Whatever may be the effect of this virtue on our external condition, its influence on our internal enjoyment is certain and powerful. That inward tranquillity which it promotes, is the first requisite to every pleasurable feeling. It is the calm and clear atmof phere, the ferenity and funfhine of the mind. When benignity and gentlenefs reign within, we are always leaft in hazard of being ruffled from without; every perfon, and every occurrence, are beheld in the most favourable light. But let fome clouds of disgust and ill-humour gather on the mind, and immediately the fcene changes: Nature feems transformed; and the appearance of all things is blackened to our view. The gentle mind is like the smooth stream, which reflects every object in its juft proportion, and in its faireft colours. The violent fpirit, like troubled waters, renders back the images of things diftorted and broken; and communicates to them all that difordered motion which arifes folely from its own agitation.

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