the manner of a fortification, and furrounded with a thoufand triple-headed dogs, that were placed there to keep off beggars. At our approach they all fell a barking, and would have much terrified us, had not an old woman, who had called herfelf by the forged name of Competency, offered herfelf for our guide. She carried under her garment a golden bow, which fhe no fooner held up in her hand, but the dogs lay down, and the gates flew open for our reception. We were led through an hundred iron doors before we entered the temple. At the upper end of it, fat the god of Avarice, with a long filthy beard, and a meagre ftarved countenance, inclofed with heaps of ingots and pyramids of money, but half naked and fhivering with cold: on his right hand was a fiend called Rapine, and on his left a particular favourite, to whom he had given the title of Parfimony; the firft was his collector, and the other his cashier. There were feveral long tables placed on each fide of the temple, with refpective officers attending behind them: fome of thefe I enquired into: at the firft table was kept the office of Corruption. Seeing a folicitor extremely bufy, and whifpering every body that paffed by, I kept my eye upon him very attentively, and faw him often going up to a perfon that had a pen in his hand, with a multiplication-table and an almanack before him, which, as I afterwards heard, was all the learning he was mafter of. The folicitor would often apply himself to his ear, and at the fame time convey money into his hand, for which the other would give him out a piece of paper, or parchment, figned and fealed in form. The name of this dexterous and fuccefsful folicitor was Bribery. At the next table was the office of Extortion: behind it fat a perfon in a bob-wig, counting over a great fum of money he gave out little purfes to feveral, who, after a fhort tour, brought him, in return, facks full of the fame kind of coin. I faw, at the fame time, a perfon called Fraud, who fat behind the counter, with falfe fcales, light weights, and feanty measures; by the fkilful application of which inftruments, fhe had got together an immenfe heap of wealth: it would be endlefs to name the feveral officers, or defcribe the votaries that attended in this temple: there were many old men, panting and breathlefs, repofing their heads on

bags of money; nay many of them actually dying, whofe very pangs and convulfions (which rendered their purfes ufelefs to them) only made them grafp them the fafter. There were fome tearing with one hand all things, even to the garments and flesh of many miferable perfons who ftood before them; and with the other hand throwing away what they had feized, to harlots, flatterers, and panders, that ftood behind them. On a fudden the whole affembly fell a trembling; and, upon enquiry, I found that the great room we were in was haunted with a spectre, that many times a day appeared to them, and terrified them to distraction. In the midst of their terror and amazement, the apparition entered, which I immediately knew to be Poverty. Whether it were by my acquaintance with this phantom, which had rendered the fight of her more familiar to me, or however it was, fhe did not make fo indigent or frightful a figure in my eye, as the god of this loathfome temple. The miferable votaries of this place were, I found, of another mind: every one fancied himself threatened by the apparition as the falked about the room, and began to lock their coffers, and tie their bags, with the utmoft fear and trembling,, I must confefs, I look upon the paffion which I faw in this unhappy people, to be of the fame nature with thofe unaccountable antipathies which fome perfons are born with, or rather as a kind of phrenzy, not unlike that which throws a man into terrors and agonies at the fight of fo useful and innocent a thing as water. The whole affembly was furprized, when, inftead of paying my devotions to the deity whom they all adored, they faw me addrefs myfelf to the phantom. "Oh! Poverty! (faid 1) my firft petition to thee is, that thou wouldeft never appear to me hereafter; but, if thou wilt not grant me this, that thou wouldeft not bear a form more terrible than that in which thou appeareft to me at prefent. Let not thy threats or menaces betray me to any thing that is ungrateful or unjuft. Let me not fhut my ears to the cries of the needy. Let me not forget the perfon that has deferved well of me. Let me not, from any fear of Thee, defert my friend, my principles, or my honour, If Wealth is to vifit me, and come with her ufual attendants, Vanity and Avarice, do thou, O Poverty! haften to my refcue; but bring along with Thee

thys

thy two fifters, in whofe company thou art always chearful, Liberty and Innocence." Tatler.

90. The Virtue of Gentleness not to be confounded with artificial and infincere Politeness.

Gentleness 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 intercourfe with men. It ought to form our addrefs, to regulate our fpeech, and to difaddress, to regulate our speech, and to dif

fuse itself over our whole behaviour.

its ap

I must warn you, however, not to confound this gentle wifdom which is from above, with that artificial courtesy, that ftudied smoothness of manners, which is learned in the school of the world. Such accomplishments, the moft frivolous and empty may poffefs. Too often they are employed by the artful, as a fnare: too often affected by the hard and unfeeling, as a cover to the bafeness of their minds. We cannot, at the fame time, avoid obferving the homage which, even in fuch inftances, the world is conftrained to pay to virtue. In order to render fociety agreeable, it is found neceffary to affume fomewhat that at leaft carry may pearance: Virtue is the univerfal charm; even its fhadow is courted, when the fubftance is wanting; the imitation of its form has been reduced into an art; and, in the commerce of life, the first study of all who would either gain the efteem, or win the hearts of others, is to learn the fpeech, and to adopt the manners of candour, gentleness, and humanity; but that gentleness which is the characteristic of a good man, has, like every other virtue, its feat in the heart: and, let me add, nothing except what flows from it, can render even external manners truly pleafing; for no affumed behaviour can at all times hide

the real character. In that unaffected civility which springs from a gentle mind, there is a charm infinitely more powerful than in all the studied manners of the moft finished courtier.

Blair.

§ 91. Opportunities for great Acts of Beneficence rare, for Gentleness continual. But, perhaps, it will be pleaded by fome,

That this gentleness on which we now infift, regards only thofe fmaller offices of life, which, in their eyes, are not effential to religion and goodncfs. 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 fellow-creatures. 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 occur rences. Within the round of thefe, lie the materials of the happinefs of moft 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. 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 the day; not like the aromatic gale, which sometimes feafts the fenfe; but, like the ordinary breeze, which purifies the air, and renders it healthful.

In order to

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 intercourfe of domestic fociety, gentleness finds place for promoting the happiness of others, and for ftrengthening in ourselves, the habit of virtue. Nay, by feasonable difcoveries of a humane fpirit, we fometimes contribute more materially to the advancement of happiness, than by actions which are feemingly more important. There are fituations, not a few, in human life, where the encouraging reception, the condefcending behaviour, and the look of fympathy, bring greater relief to the heart, than the moft bountiful gift: While, on the other fide, when the hand of liberality is extended to bestow, the want of gentleneis is fufficient to fruftrate the intention of the benefit; we four thofe whom we meant to oblige; and, by conferring favours with oftentation and harshness, we convert them into injuries. Can any difpofition, then

$94.

Pride fills the World with Harshness and Severity.

Let me advise you to view your character with an impartial eye; and to learn, from your own failings, to give that indulgence which in your turn you claim. It is pride which fills the world with fo much harshness and severity. In the fulness of self-estimation, we forget what we are, we claim attentions to which we are not entitled. We are rigorous to offences, as if we had never offended; unfeeling to distress, as if we knew not what it was to fuffer. From those airy regions of pride and folly, let us defcend to our proper level. Let us furvey the natural equality on which Providence has placed man with man, and reflect on the infirmities common to all. If the reflection on natural equality and mutual offences be infufficient to prompt humanity, let us at leaft confider what we are in the fight of God. Have we none of that forbearance to give one another, which we all fo earnestly entreat from Heaven? Can we look for clemency or gentleness from our Judge, when we are fo backward to fhew it to our own brethren?

Blair.

$95. Violence and Contention often caufed

by Trifles and imaginary Mischiefs. Accuftom yourselves, also, to reflect on the fmall moment of thofe things which are the ufual incentives to violence and contention. In the ruffled and angry hour, we view every appearance through a falfe medium. The most inconfiderable point of intereft, or honour, fwells into a momentous object; and the flightest attack feems to threaten immediate ruin. But after paffion or pride has fubfided, we look round in vain for the mighty mifchiefs we dreaded the fabric, which our disturbed imagination had reared, totally disappears. But though the caufe of contention has dwindled away, its confequences remain. We have alienated a friend; we have embittered an enemy; we have fown the feeds of future fufpicion, malevolence, or difguft.-Sufpend your violence, I befeech you, for a moment, when causes of difcord occur. Anticipate that period of coolness, which, of itself, will foon arrive. Allow yourselves to think, how little you have any profpect of gaining by fierce contention; but how much of the true happiness of life you are certain of throwing away. Eafily, and from the fmalleft chink, the bitter

But gentleness will, moft of all, be promoted by frequent views of those great objects which our holy religion prefents. Let the profpects of immortality fill your minds. Look upon this world as a state of paffage. Confider yourselves as engaged in the pursuit of higher interefts; as acting now, under the eye of God, an introductory part to a more important fcenc. Elevated by fuch fentiments, your minds will become calm and fedate. You will look down, as from a fuperior station, on the petty disturbances of the world. They are the felfish, the fenfual, and the vain, who are most subject to the impotence of paflion. They are linked so closely to the world; by fo many fides they touch every object, and every perfon around them, that they are perpetually hurt, and perpetually hurting others. But the fpirit of true religion removes us to a proper diftance from the grating objects of worldly contentions. It leaves us fufficiently connected with the world, for acting our part in it with propriety; but difengages us from it fo far, as to weaken its power of disturbing our tranquillity. It infpires magnanimity; and magnanimity always breathes gentleness. It leads us to view the follies of men with pity, not with rancour; and to treat, with the mildness of a fuperior nature, what in little minds would call forth all the bitternefs of paffion. Ibid.

$97. Gentleness to be affumed, as the Ornament of every Age and Station; but to be diftinguished from polifted or affected Manners.

Aided by fuch confiderations, let us cultivate that gentle wisdom which is, in fo many respects, important both to our duty and our happiness. Let us affume it as the ornament of every age, and of every ftation. Let it temper the petulance of youth, and foften the morofenefs of old age. Let it mitigate authority in those who rule, and promote deference among thofe who obey. I conclude with repeating the caution, not to mistake for true gentleness, that flimfy imitation of it, called polished manners, which often, among

the

the men of the world, under a fmooth appearance, conceals much afperity. Let yours be native gentleness of heart, flowing from the love of God, and the love of man. Unite this amiable fpirit, with a proper zeal for all that is right, and juft, and true. Let piety be combined in your character with humanity. Let determined integrity dwell in a mild and gentle breaft. A character thus fupported, will command more real refpect than can be procured by the most shining accomplishments, when feparated from virtue. Blair.

$98. The Stings of Poverty, Difcafe, and Violence, lefs pungent than thofe of guilty Paffions.

Affemble all the evils which poverty, difeafe, or violence can inflict, and their flings will be found, by far, lefs pungent than thofe which guilty paffions dart into the heart. Amidft the ordinary calamities of the world, the mind can exert its powers, and fuggeft relief: and the mind is properly the man; the fufferer, and his fufferings, can be diftinguished. But thofe diforders of paffion, by feizing directly on the mind, attack human nature in its ftrong hold, and cut off its laft refource. They penetrate to the very feat of fenfation; and convert all the powers of thought into inftruments of torture.

Ibid.

$99. The Balance of Happiness equal. An extenfive contemplation of human affairs, will lead us to this conclufion, that among the different conditions and ranks of men, the balance of happiness is preferved in a great meafure equal; and that the high and the low, the rich and the poor, approach, in point of real enjoyment, much nearer to each other, than is commonly imagined. In the lot of man, mutual compenfations, both, of pleasure and of pain, univerfally take place. Providence never intended, that any ftate here fhould be either completely happy, or entirely miferable. If the feelings of pleafure are more numerous, and more lively, in the higher departments of life, fuch alfo are thofe of pain. If greatnefs flatters our vanity, it multiplies our dangers. If opulence increases our gratifications, it increafes, in the fame proportion, our defires and demands. If the poor are confined to a more narrow circle, yet within that circle lic most of thofe natural fatisfactions which, after all the refinements of art, are found

to be the most genuine and true.-In a ftate, therefore, where there is neither fo much to be coveted on the one hand, nor to be dreaded on the other, as at firft appears, how fubmiffive ought we to be to the difpofal of Providence! How temperate in our defires and pursuits! How much more attentive to preferve our virtue, and to improve our minds, than to gain the doubtful and equivocal advantages of worldly profperity! Ibid.

$100. The trueft Mifery arifes from the Paffions of Man in his prefent fallen and difturbed Condition.

From this train of obfervation, can one avoid reflecting upon the diforder in which human nature plainly appears at prefent to lie? We behold, in Haman, the picture of that mifery, which arifes from evil paffions; of that unhappiness, which is incident to the higheft profperity; of that difcontent, which is common to every ftate. Whether we confider him as a bad man, a

profperous man, or fimply as a man, in every light we behold reafon too weak for paffion. This is the fource of the reigning evil; this is the root of the univerfal difeafe. The ftory of Haman only fhews us, what human nature has too generally appeared to be in every age. Hence, when we read the hiftory of nations, what do we read but the hiftory of the follies and crimes of men? We may dignify those recorded tranfactions, by calling them the intrigues of ftatefmen, and the exploits of conquerors; but they are, in truth, no other than the efforts of difcontent to efcape from its mifery, and the ftruggles of contending paffions among unhappy

men.

The hiftory of mankind has ever been a continued tragedy; the world, a great theatre, exhibiting the fame repeated fcene, of the follies of men fhooting forth into guilt, and of their paffions fermenting, by a quick procefs, into mifery.

Ibid..

$101. Our Nature to be reftored by ufing

the Affiftance of Revelation.

But can we believe, that the nature of man came forth in this ftate from the hands of its gracious Creator? Did he frame this world, and ftore it with inhabitants, folely that it might be replenished with crimes and misfortunes ?-In the moral, as well as in the natural world, we may plainly difcern the figns of fome violent contufion, which has hattered the ori