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Meps, pistes, charts, etc., may be filmed et different reduction ratios. Those too large to be entirely included In one exposure ere filmed beginning in the upper left hand corner, left to right end top to bottom, es msny frames as required. The following diagrams Illustrate the method: Les cartes, planches, tebleaux, etc., peuvent Atre filmte A des teux de reduction diff Arents. Lorsque le document est trop grand pour Atre reprodult en un seul cilchA, 11 est filmA A partir de I'engle supArieur gauche, de gauche A droite, et de haut en bes, en prenent le nombre d'Images nAcessalre. Les diagrammes suivants lllustrent la mAthoda. 1 2 3 1 2 3 4 6 6 A^ft. m ■A I XH #1 #-< r / #■ * . r If «' LACONIC MANUAL AND #• BKIEF ££MAREER OONTAINIITO IS* A'; OVER A THOUSAND SUBJECTS, ALPHABETICALLY AND SYSTEMATICALLY ABBANGED BY CHARLES SIMMONS nrTii KDiTios, 8000 whole mo. 6000. w TORONTO: ROBERT DICK, YONGE STREET. 1858. % VH. • fc BBBBBBii liiKii'ittriiMiiiiiwiiiii^rnri «* », .-mi. Enterad aooording to Act of Congress in the year 1852, by ^' CHARLES SIMMONS, In th* CI«rk*i OfBoe of the District Court of the District of MHsachusetti. f ▲ vdotbk: jorn x>. flaoo, An ^•.. * \ f'. 'H \^ Do wr by isachnsettt. ■' '■'^t.^d»l-■ PREFACE.^ ■ ■ ~ w ■0. « I /■ ■ ) ■/ t> ' ; ,k ■« * • 1 - ^v •■> ,'l In preparing Laconics, it is of paramount importance to make them truthful. Even latent errors mar their beauty, and detract from their strength. A very luminous and pungent apo- thegm must needs be a truism. The next thing is to be profound. To make deep and lasting impressions requires sublime and comprehensive thoughts. The best materials for these, lie in the leading facts of natural and revealed religion. In this compara- tively unexplored field, will yet be found the intellectual pearls and diamonds, which will enrapture the world. Then comes "the dress of thought." There is a fitness in things, and in- tellectual beauties should not be clad in bearskin, but in the finest beaver. Says the great master of apothegms, " A word fitly spoken, is like apples of gold in pictures of silver." Euphonic and harmonious expressions, forcible and just expressions, de- scriptive, elevated, and beautiful expressions, profound and comprehensive expressions, and especially apt and witty ex- pressions, each have their specific influence upon di£ferent mindsy and their common influence upon all minds. Nor is it easy to measure the power of striking thoughts, clothed in suitable expressions, either in prose or verse, oft repeated or sung, upon the juvenile and popular mind. It is therefore high time our most valuable aphorisms and paragraphs were put in order fo' frequent perusal, and for handy reference, as the circumstances of life call up subjects. Not every memory is a capacious an^ . well-arranged storehouse. The letter writer, the orator, the ser- monizer, the teacher, indeed nil professional men, and especially all young persons, need a well-arranged manual of this choice furniture, from whence to derive suggestive thoughts, and obtain tropes, and figures, and imagery, and comparisons. I man'el that this has been so long neglected. We have not a single vol- ume of aphorisms, and sententious paragraphs, in alphabetical 171546 4*. PREFACE. : f4. un4 systematic order, convenient for reference. Hence the Laconic Manual and Brief Bemarker, designed as an introduction to an e?7terprise which ought to be carried to a high degree of perfection. !' f - The reader will find many subjects in this work, upon which the poets have not usually sung, nor the oracles for aphorisms spoken. This self-seeking world has always been inclined to avoid such themes as the chief end and peculiar prerogatives of God, a particular providence, the distinctive features of the Gospel of his grace, and those reproving, self-denying principles of universal righteousness and reform, which were "to the Jews a stumbling-block, and to the Greeks, foolishness." But who can doubt that the glory, interests, and majesty of God, must be exalted high above the tiny objects and interests of the intelli- gent creation ; and the principles of the disinterested religion and morality of the Bible be exalted to their own eminence, in order to impart light and power to inferior truths, and thus pre- pare the way for the most salutary and effective impressions ? Besides the invaluable and transforming thoughts with which weighty and truthful aphorisms and apothegms are laden, there is a great advantage in the frequent perusal of laconics and terse paragraphs, by reason of their powerful influence upon our mode of expression and style of writing. A familiarity with these gems of thought, imperceptibly corrects a loose and indiscrimi- nate style of expression, and creates a terse and elevated mode of uttering our thoughts. The public are indebted to several friends of this enterprise, who promptly responded to the invitation to render aid, for a considerable portion, both of its original and selected aphorisms and paragraphs. I have given credit to some authors, by pre- fixing their names, and regret that this was not contemplated earlier. Curious minds like to know who speaks, as well as what is spoken. In occasionally abridging sentences or para- graphs, to suit the design of this work, I have aimed to avoid misrepresentation, where there was not room fully to represent CHARLES SIMMONS. •*f, -It 4» fiy Hence the ligned as an ied to a high upon which r aphorisms 1 inclined to prerogatives tures of tlie g principles to the Jews But who ^, must be the intelli- ed religion ninence, in d thus pre- essions ? nth which den, there onics and 5 upon our with these idiscrimi- ted mode iterprise, lid, for a ihorisms by pre- mplated well as >r para- avoid )resent )NS. NOTICES OF THE LACONIC MANUAL. From Dr. Ide, qfMtdway, Most. The Laconic Manual is a Tery interesting and readable book. Its design and stmctur* appear to be original ; and of its utility, no one who has attentively read it can entertaia a doubt. The striking thoughts H»d pithy expressions alphabetically arranged iu tiiis work, will not only nssist the reliectiuus and improve the niluds of common reuden, but prove a valuable ansistaut to ihoae writ«r8, whoMi object is the propagation and defence of moral truth. Extrcetfrom the leveller, rf Boston, Oct. 21, 1862. Mr. Simmons, has performed his task very well ; and we feel conlldent he haa not vio- lated good taste or propriety in quoting anything of doubtful morality. The book wUl be found especially useful tor young persons, and for all who have occasion for a diction- aV.x..-.u!ai8awsi1 Wf \ 1^- ' BBFERENCB BY NUMBEB, INTEREST IN Alarming, 77, 211, 441, 468, 480, 483, 585, 603-4, 772, 817, 875. Beneficence, Divine, 68, 395, 763-4. Critical, 317, 524, 628, 640, 784,867. Deceitfulness, 134, 208, 438. Descriptive, 118, 120-22, 192, 197, 205, 235, 561, 583, 630, 842, 938. Daties, imperative, 848, 852, 858. Economy of life, 43, 130, 133, 165, 225, 259, 268, 271-2, 283, 322, 354, 375, 419, 420, 516, 873, 928. Educational, 47, 56, 113, 116, 231, 273-7, 673. Energy, Tenacity, 269, 287, 809, 930. Faults, hurtful, 103, 352, 563, 885. " ridiculous, 17, 81, 278, 666, 969. First truths, 60, 101, 105-6, 137, 350, 490, 615, 618, 825-6. Genius, Talent, Tact, 379, 485, 921. Happiness, 115, 140, 159, 165,. 260, 289, 370, 415, 422-4, 699. Important, 32, 70-6, 108-9, 115, , 124, 139, 167, 169, 170, 242, 267, 300, 334, 336, 356, 413, 429, 436, 525, 579, 582, 673, 750, 800, 821, 895, 954-5. Literary, 1, 79, 85, 172, 257, 280-2, 427-8, 481-2, 514, 518, 527, 530, 544, 577-8, 586, 597, 625, 644, : 662, 664, 691, 737, 741, 749, 782, 910, 912, 925, 934-5, 1006. TO SECTIONS OF SPECIAL THIS WORK. Luxury, 44, '^19, 383, 556-7. Passions, evil, 39, 59, 189, 418.* Philosophy, moral, 8, 30, 448, 465, 491-2, 632, 634, 665, 693, 756, 794-5. Political, 128, 400, 536, 594, 678, 705-9. Practical (secular), 9, 57, 87, 102, 117, 180, 310, 311, 348-9, 463, 477, 562, 564, 656, 704, 897, 944. 997. Practical (religious), 15, 19-27, 533- 5, 549, 587-91, 722-8, 807, 819. Prudential, 102, 369, 766. Religion, useful, 401, 594, 706, 80O. Righteousness, 207 (Ed.), 431, 508, 617-18, 825-7. Serious, 18, 200-4, 298, 500-5, 742, 900,937-9,950. Slavery, 315, 886-95. Sublime and beautiful, 235, 517, 542, 842. Theological, 22, 31, 32, 53, 69, 119, 218, 222, 302-3, 324-29, 384-93, 411, 412, 421, 509, 550, 570, 689, 729, 760-2, 772, 775, 789, 793, 803, 855-7, 882, 932. Vices, 194, 377, 439, 486, 532, ,558, 816, 835, 881, 886-95, 972-3, 979-84. Wit, 5, 84, 642, 1000. - •* NOTICE TO v'HE READER. - L^" In the Index which follows, the reference is to the pages. The bracket references at the end of some sections, refer to other kindred sections, by number. The occasional references, in parentheses, to the works of authors, are generally to the stereotype or standard editions of their works. • I have used an abbreviation of Em. for Dr. Emmons, Sh. for Shok- gpeare, and Ed, for the editorials. » • >F SPECIAL INDEX. Aphorisms introductory, p. 19. Absence, 20. Absurdity, 20. Accuracy, 20. Acquaintance, 20. Accidental, Fortuitous, 20. Accomplishments, 21. Accountability, 21. Accumulating, 21. Action, Activity, 21. Actions, 22. " under Divine agency, 22. Adam's posterity, 23. Admonition, 23. Adversity, 23. Advice, 24. Affectation, 24. Affections, 25. Afflictions, Trials, etc., 25. " needful and useful, 26. " demand submission, 27. " require sympathy, 28. " have opposite effects, 28. " cause despondency, 28. " come unexpectedly, 29. " often exaggerated, 29. " how overcome, 29. Age and experience, 29. Agency of animals, 30. " human, 30. " secondary, 30. " divine, 31. Agitation, 34. Agrarianism, 35. Agriculture, 35. Ambition, worldly, 35. Amiablcness, 210. Amusement, vain, 333. Analogy, 36. Ancestry, 86. ;.W ^.^.-A,-:. ^ , -■'jmr VS- * Anger, 36. Anonymous writers, 88. Anticipation, 38. Antiquity, 38. Appetite, 38. " pampered, 89. Apologies, 39. Applause, 39. ^ Application, 40. Arminianism, 40. i Arrogance, 40. Art, 40. Association, 41. Astronomy, 41. Atheists, 41. Atonement, 42. " necessary, 43. Attention, 43. " to business, 44. " divine, 44. Avarice, 44. - Axioms, 45. Backbiters, 46. Bad company, 89. Bankruptcy, 269. Bargains, 46. Bvking, 46. Bashfulness, 47. Beauty, 47. Begging, 47. Believers, 48. Beneficence, divine, 48. Benevolence, disinterested, 49. Bible, 50. " English version, 58. ,-.,,;,. " plain and simple, 53. " sublime, comprehensive, 04. " divinely inspired, 54. <' resisted and perverted, 65, " study of, 55. ■U- '«■■ t \ ■i ' <« INDEX. ?' Bible neglected, 55. *- Christ's death, 125. Bigotry, 66. Christianity, 82. Biographical sketches, 56. " its own defence, 83. Blessings, 61. , Church, 83. / Boasting, 62. ' ?*^ " and state, 84. Boldness, 62, 110 » Circumstances, 84. Bombast, 63. Civil governihent, 86, 228. ' ' Bon mots, 68. Civility, Civilization, 86 Books, 63. Cleanliness, 86. . ''' Boreas, 65. Clownishness, 86. Borrowing, 65. Coffee, 87. * ^ Brevity, 65. Cold, Colds, 87. Bribery, 66. Combinations, etc., 87. Brotherhood, 66. Comets, 88. Bubbles, 66. Commerce, 88. Business, 44, 67, 165. Common sense, 89. Busybodies, 67. Common-place maxims, 89. Calamities, 67. Company, Companions, 89. Calumny, 67. Compassion, 90. ' Candor, 68. ' « Competence, 91. Cares, 68. * Complacency, 91. " personal, 69. Complaints, Complaining, 92 Carelessness, 69, 242. Compliments, 92. Casualties, 69. Composing, 92. Cause and effect, 69. Concealment, cloaks, etc., 98 Caution, forecast, 70. Conconl, harmony, unity, 94 Censoriousness, 71. " spurious, 94. Ceremony, 72. ** Condition, 95. Certain knowledge, 72. Confession, 95. Certainty, or moral necessity. 73. Confidence, Confiding, 95. Chance, hap-hazard, 73. Confusion, 95. Changes and revolutions, 73. Congruity, 96. [/ " designed for good. 74. Conquest, 96. Changing plans, 75, 193. Conscience, 96. i Character, 75. " demands obedience, 97 - Charity, 75. " liable to imposition, 97. Chastisement, 76. " pursues the guilty, 98. Chastity, 76. " aids the just, 99. Cheerfulness, 76. Consideration, 99. •" • •- Childhood, children, 78. Consistency, 100. Chirography, 79. Contagion, Contcomination, 100k Christ Jesus, 79. Contemplation, 101. Christ's divinity, 81. Contempt, 101, 471. ■ " loveliness, 81. Contentment, 102. " lowliness, 82. Contracts, 104. ' ■" *-■ " praMhing, 82. Contrattf, 104. INDRX. 9 Contrasts among men, 105. Controversy, 106. .-^ - ' '>'■ " religious, 106. *' sometimes unprofitable, 107. Conversation, 107. Conversion, 108. Conviction, 108. Copiousness, 109. Countenance, 109. Counteraction, 110. Counterfeits, Counterfeiting, 110. Courage, 110. Courtesy, 111. Covenant of grace, 112. Covetousness, 112. Cowardice, 113, 191. Credit, 113. Credulity, 114. Crises, 114. Critics, Criticism, 114. Critical, 115. Cruelty, 115. Cruelty to insects, 116 Cunning, 117. Cupid, 117. Custom, 118. Customs, sinful, 118. Dancing, 119. ^H: Danger, 119. Darkness, 120. " moral, 121. Deafness, 121. Death, 121. " approaching, 122. » " end of earth, 123. " of saints, 124. " of the wicked, 124. " of Christ, 125. " spiritual, 126. Debts, 126. Deceit, guile, hypocrisy, 127. Decision, 130. Declension hastens, 130. " religious, 130. " resi3ts exposure, 132. Definition, 132. ;, t ■!>'.' Deism, 132. ' •■ >^ -<'» Deliberation, 133. 'j^>' 'J Delusion, 183. Denominataons, religious, 184. Denunciation, 71. Dependence, 134. • " ''^ Depravity, 135. ' *^ " universal, 186 " of heart, 136. ' " obstinate, 186 Desires, 137. Desperation, 138. Despondency, 138. " under afflictions, 28. Detraction, 139. Devil, devils, 139. Dictatorial, ma^terial, 140, Diet, dieting, 140. ' Difierences, 140. Difficulties, 141. '■ Diffidence, 142. ^* Digression, 142. Dignity, eminence, 142. « of man, 143. Diligence, 146. Disappointment, 146. ' Discipline, 145. Discontent, 146. Discretion, 146. Discrimination,distinguisIiing,146 Discussion, examination, 147. Disease, disedses, 148. Disgrace, 148. ' ''Disinterestedness, 49, 149. Dispatch, 14fl. ' Dissimulation, 149. Dissipation, 149. Distinctions, 150. ' "* Distinction, momentous, 150. ''f Distrust, 150. Divinity, 150. '■•■■ '- ^ " of Christ, 81. ';; Divisions, separations, 161. Docility, 151. Doctors of Divinity, 161 Dogmatism, 161. ' -^ ' ■S*' m. " K' ■" " ■fr f. I 10 Dolts, dulness, 152. '*^ xt Domestic, 152. ■ " economy, 152. t.^^ " happinejs, 153. " strife and misery, 153. Domination, ecclesiastical, 154. Doubting, 261. Dreams, 460. Dress, 154. Drowning, 155. Duels, duelling, 155. Dunces, 152. Duty, duties, 165. t Early impressions, 155. Early rising, 156. Earnestness, 156. Earth, 167. Eating, 157. Economy, 157. Education, 153. Education, invaluable, 158. " how obtained, 159. " juvenile, 159. " of daughters, 161. Egotism, 162. Elevation, 163. Elocution, 163. , £lo(]uence, 163. ' " indescribable, 164. Eminence, 142. Employment, 165. Emulation, 165. Endorsing, 609. End, ends, 165. En«'mies, 166. Energy, 166. Enough, 167. Enjoyment, beneydent, 167. Enterprise, 168. Entreaty, 168. Envy, 169. Ephemera, ephemeral, 169. Equality, 169. • Error, 1G9. Errors, incipient, 171. £ft«em, respect, 171. • nroBZ. Eternity, 172. Etiquette, 111, 401. Eulogies, 1 78. ? -■- ^y Eventful, momentous, 1 78. Everything-arians, 1 78. Evil, evils, 174. " designed for good, 174. Exaggeration, 175. Examination, 147, 175. Example, 175. i ♦' good, 176. " bad, 176. " power of, 1 76. «* followed, 176. " parental, 177. Excuses, 178. Exercise, 178. Expediency, genuine, 1 78. Expenditures, 179. Experience, experimental, 180 Expository, exegetical, 180. Extempore performances, 181 Extravagance, 181. Extremes, 182. Exuberance, prolixity, 182. Eyes, 182. Facts, 183. Faith, 183. " efficacious, 184. "^ " in revelation, 184. " obligatory, 184. " neccssarj', 185. " outlives time, 185. Fall of man, 186. Fame, 186. " posthumous, 187. Familiarity, 187. Fanaticism, false zeal, 188. Fashion, 188. Faults, frailties, 189. ■ Fear, cowardice, 191. ir " of death, 191. " of man, 192. " imaginary, 192. " of Go:,;s.rf^y> ^^- ,.-3ie.«„ ."■-■^■TV*^ :*''^'**i,-tJ-:- IKDXZ. II ■--. -vV^. H Feelings, sympathies, 193. )1. - i H Fellowship of heaven, 241. ' H Females, feminine, 193, 545. ons, 1 78. * H Fickleness, changeableness, 193. , 178. ^ ■ Filial duties, 194. " -il H Finery, foppery, 194. aod, 174. % ■ Fire, 194. ^ ' ■ H Firmness, 195. 17fi. v^ H First truths, 196. ■ ' % ■ ■ Fishing, 196. ■ Flattery, 196. ' ■ " national, 198. ■ Food, 198. ■ Fools, folly, 199. I Foppery, 194. H Forbearance, forgiveness, 199. 1 Force, force of arms, 201. e, 178. • 1 Foretast. 70. ■ Forgetfulness, 201. nental, 180. H Forgiveness, 199. al, 180. ■ " divine, 202. inces, 181 H Forms, formality, 202. ■ Fortitude, 203. H Fortune, fortunes, 203. Y, 182. ■ " teUers, 203. ■ Fragments, 203. ■ Frailties, 189. • ■ Fraud, frauds, 203, 522. * .. ">i ■ Freedom, 203. , !..( ■ Fretfulness, 204. # ■ Friends, friendship, 205. •!«■' ■ " how made, 207. H Friendship, invaluable, 206. I " genuine, 207. H " spurious, 207; « ■ *< tests, 208. 88. I Frugality, 208. II ■ Futurity, 208. • H Games, gaming, 209. ^'■' H Generosity, 209. ■ ■'' f ■ Genius, 209. "^ H Gentleness, amiableneas, 210. i ■ " matrimonial, 211. -. > H Gifts and graces, 211. 3 Gluttons, gluttony, Sit. , ,.^ God, as revealed, 212. • f<.a.? " supremely evident, 212L^ Mi God's appellations, 214. '' perfections and glory, 214. " plan, perfect, 217. •i " prerogatives, 218. »ut|^ " chief end, 219. >|ol^ God invisible, 219. ■^# " hated by the world, 220. f '' desirable above all, 220. Goodness, good nature, 22L " divine, 221. i Good-will, 222. .,.j: Gospel of Christ, 222. -; '■-'*-_ " divine in its origin, 228. ■:i' Gold, 223. .1. Goven -nont, civil, 86, 223. " upheld by religion, 225. V " domestic, 225. . i Grace, 225. " 4»i»»ii»d " manifested, 226. ;.^' ■■j*w{» " means of, 226. '' " means of, important, 227. ■ '■ Graces, 211. Gratitude, thankfulness, 297. A Grave, 228. Mi Greatness, 228. ' «■ ; "»> V,Hd Grief, sorrow, 229. - inil Guilt, 229. 'I'fi " measure of, 280. 'I Habit, 280. i. ' J'tt-^ Habitual piety, 281. ' : V.M.I Happiness, 231. l^i■..J " earthly, 282. m ..y ...t' Harmony, 94. t Haste, hurry, 283. ! .. ;!. Hatred, aversion, 288. h •■■ i . Health, 234. _:.,.t " rules for, 288. W . I Heart, 236. . _ j« #».'.J. Heaven, 288. V Heavenly fellowship, 241. " satisfaction, 241. Heedlessness, 69, SM. Hereinn, 242. Hiitory,S48. uJ 12 IMDKX. Historical items, 243. • ^ ' Hoarding, 854. Holiness, supremely excellent,244 Home, 246. Honesty, 246. . Honor, 246. . Hope, 247. Hospitality, 249. Human fruity, 255. Humanity, 249. Human nature, 870. Humility, 249. Humor, 250. Hypocrites, hypocrisy, 127, 250. Idleness, indolence, 251. Idols, idolatry, 252. Ignorance, 252. Imagination, imaginary, 258. Imitation, 254. Immodesty, 254. Immortality, 254. Impartiality, 255. Imperfection, 255. " of saints, 255. Impoflsdbles, 257. Impressions, 257. Improvements, 258. Impudence, insult, 258. Impurity, 258. Inalnlity, moral, 259. Inattention, absent-minded, 259. Incivility, 466. Incomprehensibles, 259. Incongruities, inconsistencies,260 Inconsideration, 260. Inconsistencies, 260. Incurables, 260. Indecision, suspense, 261. Independence, 261. Independents, 486. Indolence, 251. Indulgences, 262. Industry, 262. IxiOJSSciency, 268. Infimt moral agency, 268, 380. Infiktoation, 264. -m^ % ■i: Infidelity, skepticism, 264. ' / f " increamng, 266. - ' Infinity, 267. w ' Infirmides, 267. * - ,., Influencfe, 267. I- Ingratitude, 267. Injuries, abuses, 268. Insanity, 269. Insensibility, apathy, 269. -* ■ Insinuations, implications, 269. ^ Insolvency, Bankruptcy, 269. Inspiration of Bible, 54. Instability, 271. Instinct, 271. Institutions, religious, 272. Instruction, 278. " before impression, 278. Insubordination, juvenile, 274. Integrity, 275. Intellect, talent, 275. Intemperance, 275. Intentions, 277. Interpretation of Scripture, S77. Intolerance, 278. Intuition, 278. " prior to reasoning, 279. " in early infancy, 280. Jealousy, 2Sl. Jesting, 510. • Jews, 281. Joking, 281. Joys, Jollity, 281. Judges, 282. Judgment, penetration, 288. Judgments, 282. Judgment day, 282. " why appointed, 288. -* " an era of light, 284. " incomparably soleom, 385. " certain, 285. " worthy of regard, 286. '"• Jumping at conclusions, 886. Jurisprudence, 286. Justice, 286. ' ^ *' vindicative, 287. Kindness, 888. .,0 INDKX. 18 Kingdom, kingdoms, 288. Knaveiy, 289. Knockings, spiritual, 289. Knowledge, 289. " of God, 292. Labor, toil, etc., 293. " divine, 298. Language, 294. Largeness of heart, 295. Laughter, lightness, 295. Law of God, 295. Laws contrary to Grod, 297. Law, Jurisprudence, 297. Law of paradise, 298. Laws of nature, 299. Leaders and guides, 301. Learning, 301. Legacies, patrimonies, etc., 302. Leisure, 802. Letters, the alphabet, 302. Levity, 303. Lewdness, licentiousness, 808. Liberality, beneficence, 804. " a duty, 305. *" advantageous, 807. Liberty, 808. " religious, 310. Licensure, ordination, 311. Life, huihan, 811. Light, lighten, 811. " of nature, 312. " ofthe Lord, 312. Likeness, resemblance, 818. Literature, Science, 813. Litigation, 814. Littleness, 829. Little things, 315. Logic, 816. " spurious, 316. Love, 816. " falling in, 117. " disinterested, 317. *" selfish, 317. " of God, 318. " to God, 818. " I«TelineM, 818. ^ m •»■■• .:j;.*- }*. Loveliness of Christ, 81. Lowliness, 818. " of Christ, 82. " Luther, 57. Luxury, 819. " exemplified, 820. Lying, 321. Magisterial, 140. Magnanimity, 322. Male\ olence, Malice, 322. Man, Mankind, 328. Manner, manners, 324. Manufactures, 32G. Marriage, Matrimony, 326. Martyrs, 328. Marvels, marvellous, 328. !. Maternal, 328. ^ Mathematical devotion, 328. Meanness, littleness, 329. ;; Means of grace, 329. ' ' Mechani8m,mechanical power 829 Meddlers, Meddling, 830. Medical, 330. Mediocrity, golden mean, 830. Meditation, 38 . Meekness, Mildness, 881. '•^|^ Memory, 331. '" !''"!; Mental efforts, 832. ''J-'^'*'. Merriment, vain amusement, 898. Merit, 334. Metaphysics, 334. '* "C; Method, 835. Millennium, 335. " its design, 338. " how introduced, 389. Mind, Minds, 341. '^ Ministryof the word, 841. Ministerial office, 848. Ministry, its object, 344. " demands labor, 345. " demands watchfulness, 346. '* descriptive preaching, 846. " successfVil, 847. " important to the State, 848. . " often unfaithAil, 849. Ministerial popularity, 880. ' * •I 14 IKDEX. ^ MInutenew, 351. . ,, , ^ . Miracles, 352. Miscellaneous maacima, 853. Mischief, S54. Misers, 354. Misery, 355. ", mental, 355. " eternal, 356. Misfortune, 357. Misrepresentation, 357. Missing the mark, 358. Mistakes, 358. , Mobs, 358. Moderation, 358. Modesty, 358. Money, 359. Monopoly of land, 3 GO. Moral agency of infants, 263, 280. Morals, Morality, 360. Moral inability, 259. Moral law, 361. Moral obligation, 361. " necessity, 73. * " rectitude of God, 361. ^ virtue, rectitude, etc., 862> Mortality, 362. Mothers, 362. Motives, 363. " religious, 368. Mourning, 368. Murder, 364. Music, 364. Mysteries, 365. Names, 366. Natural ability, 866. Natural law, 867. Nature and her lesions, 867. Nature, human, 870. Nature, moral, 870. . Necessity, want, 371. Necessity, moral, 73. Negation, fictitious, 371. Neglect, negligence, 371. Neighbors, neighborly, 372. Neology, 872. Ksatxiility, religions, 872. *^ New England, 374. Newspapers,' 375. % Night, 120. Nonconformity, 875. Northern lights, 65. Nothing, 376. Nothingarian Lecturers, 877. Novels, 378. Novelty, 378. . '7"i Now or never, 378. . : vi,^ ' ■ Oaths, 378. Obedience, 379. ; Obedience to God, 379. y Objects, magnificent, 379. r Obligation to God, 379. Oblivion, 380. Observation, scrutiny, 880. . , Obscurity, ambiguity, 380. Obstinacy, stubbornness, 881. Occupation, 381. Ocean, 382. - ' Omission, sins of, 382. Opinion, opinions, 382. Opportunity, opportunities, 88t Oppression, 383. Oratory, public speaking, 384. Order, gradation, 384. Originals, originality, 385. Original sin, 385. » Ostentation, 386. Overcoming, 387. Overdoing, 387. Pagans, Idolaters, 387. Paradise of Mohammed, 88^ " of God, 388. Paradoxes, paradoxical, 888. Parental, training children, 888. Parieying, tampering, 380. Partiality, 414. Party, party politics, 890. Passion, passions, 390. Patience, 391. Patriotism, 391. . :> Paul, 57. Paymentof debts, 3d2. . . Pfcuniary obligationsi^ 89|, ,, ;,; IKDBX. ,m5i.u- ■/. Pedantry, 89J. Pedigree, 898. Penalties, 393. Penetration, 282. Perfection, perfectionism, 393. Performance,accompli8hmcnt,3 94 Permanence, 394. Permanent funds, 394. Persecution, 395. Perseverance, 456. " of saints, 395. Personalities, 395. Perspicuity, 396. Philosophical, 396. Philosophy ,moral and mental,896 " falsely so called, 397. Pictures, 397. Piety, habitual, 231. Pilgrims to New England, 898. Plagiarism, 399. Pleasures, sensual, 899. <' intellectual, 400. Plenty, 400. Plots, plotting, 400 Poets, poetry, 400. Policy, 401. Politeness, etiquette, 401. Political maxims, 402. " integrity, 403. " restraint resisted, 408. " favorites, 404. " wisdom, 404. Popery, Romanism, 404. , Popery's confessional, 406. " maxims, 405. " persecutions, 406. Popular favor, 407. " opinion, 407. Positiveness, 408. Possession, 408. Posthumous, 187, 408. Poverty, 408. Power, 409. Praise, 409. Prayer, 409. " nature of, 411. '^" . Ji i (( Prayer, important, 411. ** notansweredprematurely,4li " answered unexpectedly) 41 1. " in secret, 413. ^ „ , . " efficacious, 413. Preaching of Christ, 82. Predestination, 414. Prejudice, partiality, 414. Prerogatives of God, 218. Presence of mind, 414. Press, 418. Presumption, 414. Pretending, pretence, 419. .■ Pride, 415. , '", " exemplified, 416. *' an enemy to friendship, 416. an enemy to learning, 416. dangerous, 417. ^ *' spiritual, 417. Principles, 45, 196, 418. Printing, the press, 418. ^, Probation, 419. ..' ^ Problems, 420. Procrastination, 420. Prodigality, profunon, 421. Frofanisness, 510. Professions, 422. Profundity, 422. Profuseness, 109. .^ Profusion, 421. v i " divine, 422. Prepress, 422. " geometrically increanng, 424 " religious, 424. v . " inverse, 424. Prolixity, 182, 425. Promises, promising, 426. Promptitude, 426. Propensities, 426. Prophets, prophetic, 427. Prosperity, 427. Protection, divine, 428. ^ Providence, universal, 428. " systematic, 429. ' ^ Providential control, 429. Provision, divine, 480. 1 r ■^ f' ■-,ili-'::r.yt:--^rf.--. >rrK«'>--'ir ■-■:■■■' 16 INDEX. Provision of the Gospel, 431. Provocation, 431. Prudence, prudential, 431. Public sentiment, 433. " worship, 433. Pulpit, 433. Punctuality, 434. Punishment, 434. " future, 435. Purse, purses, 436. Puritans, 436. Purposes, divine, 487. Quackery, 437. Quarrels, quarrelling, 438. Raillery-, 438. Rank, Rashness, 438. Rationality, 438. Reading, 439. Reason, reasoning, 440. Reason's province, 441. Recipes, general, 442. Reciprocal influences, 442. Reckoning, 442. Recreation, 443. Redemption, 443. ^ jjh*.* Redundance, 182, 444. * Reflection, 444. Reform, Reformers, 445. Regeneration, 447. ^ '^involves action, 447. ' ** through moral means, 448. Relations, relatives, 449.- Religion, 449. <*, " from heaven, 450. " our support, 450. " the basis of prosperity, 451. Remorse, 453. Removing, Repentance, 453. Reports, 454. Repose, 457. Representatives, representation, Reproach, 454. [454. Reproof, 455. Reputation, 455. Resemblance, 313. Resolution, perseverance, 456. Respectability, 467. ^x.,^ -\^<-' Responsibleness, 457. ,, <, Rest, repose, 457. j,. ,;,,■, ^ Rest in God, 458. Restitution, 458. * Restraint, restraints, 458. Retaliation, revenge, 459. Retributions of Providence, 460. Revenge, 459. Reveries, day-dreams, 460. Revivals, 461. Revolutions, 78, 74, 462. Rewards, future, 462. Rhetoric, 463. Riches, 463, 541. Ridicule, ridiculous, 468. Rights of God, 464. " of man, 464. Righteousness, 465. Rogues, 466. Romanism, 404, 466. Rudeness, incivility, 466. Rules for conduct, 466. " for study, 467. t *' for students, theolo^cal, 467 " for health, 286. Sabbath, 408. " breakers, 469. Sagacity, 469. Saints, 48, 469. " imperfect, 255. Satire, 471. " Scoffers, scoffing, 471. Scorn, contempt, 471. Scriptures, 50. • | Scurrility, 472. Seasons, 472. Sectarianism, 476. Secrets, secrecy, 476. Security, 475. Self-conceit, 476. " confidence, 476. ^' conquest and -.'7?.^'^-a^'-;i.';;-'.-'.wf r;.^"i id DTDBX. 'Self-examination, 47d. " ignorance, 478. Selfishness, 112, 478. <' the essence of sin, 479. Selfish religion, 479. " morality, 479, Self-knowledge, 480. « love, 480. " preferment, 481. " preservation, 481. " righteousness, 481. Seminaries, theological, 481. Sensations, 482. Sensibility, 482. Separations, 151. Seriousness, 482. Sermons, 482. Ser\-ing God, 484. Servants, public, 484. ''f Sexes, humanize each other, 484. Style, 507. 508. Society, 503. Solicitude, 505. Solomon, 58. Sophistry, 506. Sorrow, 229. Soul of man, 505. ^ Speaking in public, 50o. Speculation, speculators, 506. Spendthrifts, 506. Spiritual, spirituality, 506. *' pride, 417. Spring, 506. • ' .. Standards, 606. ". ' • Stealing, 507. \j |' '" Stewards, 507. ' ' ** ' Strength, Study, 507. Study of Bible, 55. Stupidity, 507. •^■ ■■mi Shakspeare, 58. Shame, 485. Sharpness and severity, 485. Sickness, indisposition, 485. Sight, 486. Signs of times, 486. Silence, 487. Simplicity, plainness, 487. Sin, 487. " blinds us, 488. " exceeding sinful, 488. " degrades, 488. " overruled for good, 489. Sinful customs, 1 18, 500. Sincerity, Singularity, 492. Slander, calumny, 492. Slavery defined, 493. " annihilates humanity, 494. " is robbery and crime, 495. " abominable, 496. " extremely cruel, 497. '■'^:' ^*^ Sublimity of Bible, 54. Submission, 509. " under afflictions, 27. Suggestions, 609. Suing at the law, 314. Superfluities, 509. Surety, endorsing, 509. Suspense, 261. Suspicion, 510. * /, *> Swearing, proianeness, 610. Irj J^ Sympathy, 193, 510. * ,, " for the afflicted, 28. System, plan, 511. Tact, 511. ' ' Talent, natural abilities, 611. Talkers, 611. Tardiness, 511. Teachers, teaching, 611. Teaching, divine, 512. * '•' Tears, weeping, 512. _ Temperailce, 512. " repugnant to Christianity ,498 Tempters, temptation, 518. " degrading and corrupting,498 Tenacity, determination, 511. •* dangerous, 498. ,,,., ,, Tenderness, 90. " 4P^i!P»,'*?,9- * Terror, 513. «« to £du«uHMD«,500. ThMlogjr, 514. - -vy ''S^J"'f7 ■■ " ." */■ A'-^j^^Tj/ './;'' r;-'-"^'-"' 18 INDEX. Theories, 514. Thinkers, thinking, 514. Thought, thoughts, 515. Thriving, 21. Tides, 516. Time, 516. " what is it? 517. *' important, 519. Timidity, Titles, 519. Tobacco, 520. Toleration, 520. Tongue, 520. ,r. Toothache, 522. Traitors, 522. Transparency, 522. Treachery, treason, 522. Trials, etc. 522. Tribunals, etc., 523. Trifles, trifling, 524. Troubles, 524. Truisms, 524. Truth, 524. " divine, 526. Trust, 527. « in God, 527. Ultraists, ultraism, 527. Umbrage, 528. Unbelief, 528. Understanding, 528. Uniformity, 313. Unity, 94. " of purpose, 528. " Christian, 529. Unions, spurious, 87, 94. Universalism, 530. Unregenerate doings, 530. Usefulness, 530. Vacancy, vacuums, 530. Valor, 531. Vanity, vainglory, 531. " of human life, 631., Variety, 632. Vice,, 532. " enslaves and ruios,488,500,532 Victory, 634. Virtup, 534. H' Visitors, visiting, 5S4. Vivacity, 534. " '' ' Vociferation, 536. War, 535. , . " " impolitic, 535. " lamentation, 686. •• unchristian, 687. ^ contaminates, 687. *' horrible and desolating, 588. Warfare, Christian, 689. Warnings, divine, 640. *"' *' national, 540. Washington, 60. Waste, Watchfulness, 640. Weakness, weaknesses, 641. Wealth, riches, 541. " vain and transitory, 641. ^' dangerous and corrupting,64] Weeping, 512. Wesley, 61. Wife, wives, 542. Wild beasts, 542. Will, obstinacy, 642. Wills, testaments, 648. Wisdom, 543. Wishes, wishing, 544. Wit, 544. Witty reparties, 68. Witches, witchcraft, 545. Women, '545. Woman's piety, 546 « rights, 546. Wonders, wonderful, 547. . Words, 547. World, 548. ' Worldly conformity, 549. World unsatisfying, 549. Worms, 550. Worship of God, 550. Wrath, divine, 650. Writing, 650. "' Yielding, 551. Youth, 551. Youthful advice, 551. ' " Zeal, 188, 652. " of Christ, earn«itnMi^ 166. :-"pj-- -r l4? i^-vi'-: -^ »• , LACONIC MANUAL, ETC. .j^ ;,u:i: .-.l -!i;?' «"'^?!?^ APHORISMS INTRODUCTORY. Sensible men show their sense by saying much in few words. Noble actions are the substance of life ; good sayings its ornament and guide. Seneca. He that lays down precepts for the governing of our lives, and moderating our passions, obliges humanity not only in the present, but in all future generations. Johnson. The excellence of aphorisms consists, not so much in the expression of some rare or abstruse sentiment, as in the comprehension of some useful truth in few words. Swift. Abstracts, abridgments, summaries, etc, have the same use with burning-glasses, to collect the di£fused rays of wit and learning in authors, and make them point with warmth and quickness upon the reader's imagination. Thacher. Maxims should be axioms. A good maxim is never out of season. Ed. Just as a bad one is never out of mind. Precepts and maxims are of great weight, and a few useful ones at hand, do more toward a happy life, than whole volumes of cautions, that we know not where to find. t-^-i^ Ed. A proverb is said to be ''much hght concentrated in a flash." Many laconicf), however, are only a^fiash in tliepan, isi lb. Laconics, like poetry, have a license ; but meet authon carry this into licentiousness. lb. Aphorisms of prime excellence, carry the day with gen- erous minds, against all the powers of sophism. " Great is the truth," etc , . ' m \ ,-r ■y-.yi'^,^^-':-' -^-q^i M ABSENCE — ACCIDENTAL. 2. ABSENCE. The absent party is always in the wrong. £(L To be absent from home is inconvenient ; to be absent from friends, painful ; to be absent-minded is calamitous ; but to be absent from good company, and places, is commonly a crime as well as a calamity. 8. ABSURDITY. Spring. There is no absurdity more monstrous than that truth and moral rectitude are at war, each with the other. A theoretical practitioner, having engaged to teach an Irish- man the art of swimming, after several observations on the subject, directed him to go into the water. The facetious son of Erin responded, " I have nO notion to go into the water, till you have made me a good swimmer." Ed. This anecdote exemplifies lie absurdity of grasping at an end, without using the means. Ed. The essence of absurdity v^ sin. Errors are only the drapery, sin the substance of absurdity. 4. ACCURACY. Accurate knowledge is the basis of correct opinions. The want of it makes most people's opinions of little value. Ed. Accuracy and Consistency, rare pearls, of inmnense value, and more difficult to attain than to catch a weasel asleep. lb. Accuracy is twin brother to honesty, and inaccuracy to dishonesty. 6. ACQUAINTANCE. Lavaier. Never say you know a man, till you have divided an inheritance with him. Williams, T. An Irishman being asked why he was smil- ing, said, " I have seen my cousin from Cork, to-day." Well, what good news from home ? The answer was, " I only saw him across the street, and when I ran up to him, I found he vfas not the man I took him to be." Ed. The moral is: A closer inspection, and more intimate acquaintance, usually occa- sion disappointment. ' 6. ACCIDENTAL, FORTUITOUS. SttOMM and £ulur«a fur« often attributed to partial, tfttisiilit ACCOMPLISHMENTS — ACTION. 91 and accidental causes, when really owing to general and per- manent ones. Accident, a word not to be found in the Divine vocabulaiy. S!d. The accidentals of earth, are Heaven's appointed dis- cipline. [See 100.] ' 7. ACCOMPLISHMENTS. Knowledge may give weight, but accomplishments only give lustre. Hd. Moral rectitude is the accomplishment for heaven; meaner things are the admiration of earth. 8. ACCOUNTABH^ITY. Emmons. Moral condttct includes everything in which men are active, and for which they are accountable. They are active in their desires, their affections, their designs, their inten- tions, and in everything they say and do of choice ; and for all these things, they are ax;countable to God. Ed. The complete accountableness of rational creatures to their Creator and Preserver, is one of the most fit and desira- ble things conceivable ; and in holding them to a very strict and ,^ comprehensive accountability to him, God appears infinitely wise and good. [See 12, 30.] 9. ACCUMULATING, THRIVING. FranUin. He that by the plough would thrive. Himself must either hold or drive. A good way to thrive, is to prune off needless wants. Ed. Our Saviour pronounced a reward to the servants who doubled the talents intrusted to them, with a primary aim to ad- vance the interests of their master. It is therefore lawful to use means to accumulate riches, with a view to attain the high- est substantial influence and usefulness. [See 463.] a^ 10. ACTION, ACTIVITY. Virtue is not rest, but action. ^^ .j>* Young. By vigorous effort, and an honeSt aim, At once he draws the sting of life and death. Virtue, to become either vigorous or useful, must be habitU" ally active. Everts, W. W. The mental activity of the world is, to a b ACTIONS, ACTIVITY. ^ Tp- great extent, like surplus steam escaping from the blow-pipe iti noisj, Hut useless energy. Ed. The most active place in the universe is heaven. The spiritual bodies with which the souls of believers are to be united, will be subject to no weariness. Hence the rest of heaven will not consist in repose, but in constant, intense, and delightful action. ^ 11. ACTIONS. ' V Actions speak louder than words. Grood intentions will not justify evil actions. Men's actions discover their inclinations, and often reveal what they would fain conceal. No monuments of art compare with virtuous actions. ' Ed. The words and actions of the wicked, at the final tri- bunal, will constitute a complete condemnation. " Out of thine own mouth," etc. 12. ACTIVITY, UNDER DIVINE AGENCY. God helps those who help themselves. ♦ * Em. Saints both act and are acted upon by a divine ope- ration, in all their holy and virtue ns exercises. Woods. God works in \k Jo will and to do. Here you have one part of divine truth, a part never to be overlooked. But while God causes his people to walk in his statutes, they themselves are required to walk, and do walk, in his statutes. If he turns them from their evil ways, they themselves turn. If he gives them a new heart and a new spirit, they make themselves a new heart. If he creates in them a clean heart, they cleanse their own hearts. He gives them faith, and they believe; repentance, and they repent. Reworks 'u ■y.^'id. lo will and to do, and they will and lo. (2, p. 48.) lb. Those who hold the doctrine of divine agoiicy in tiie high sense in which it is set forth in the Scriptures, still as- cribe active powers and laws to matter and mind. — That God has a r»riversal agency is a truth, but not all the truth. For other bev have an agency. (2, p. 43.) Tylrr, ^he agency of God does not destroy the ftg^fecy of men. WLex; God works in men to wili and do, they will and ■■« Adam's fostebxtt — advebsitt. %9 le blow-pipe in heaven. The ers are to be e the rest of t, intense, and 1 ofiten reveal tions. the final tri- ' Out of thine NCY. I divine ope- Here you overlooked, tatutes, they his statutes, iselves turn. , they make ilean heart, h, and they •J *:T-."iA lO jucy m the es, still as- • That God ruth. For agency of ywill and do. TUcy act, and act voluntarily — a much s^ if they were entirely independent. ^^^ Ud. Mind is active in all its states ^nd changes, or it would lose its essential attributes; and at the same time, as depend- ent as any^thmg conceivable, or we should be self-exbient, »and self-sufficient for all things. [See 30, 794.] n. ADAM'S POSTERITY. JEm. The V/ hole family of Adam will be immensely numer- ous. L liic -X'xl of Abraham will be as the stars of heaven lor niaUitude, what will be the seed of Adam? Their num- bers will oe beyond human calculation, if not beyond human .,, ^,, ^^^^^^^ . ^^ctions are means of .. . . • "«»! for, as gold is trip.? „ , " """nparaWe loafui- purified f„„,Li';;sr»d™id7'^'' ?"•»' - -» - '^-•^ Never was tCl Z^'Z "' '"^ '^ '^ ^- been brought into e«rcmities ^hl, ^ T^' *'«> '«"» »«' -who has not boo,. taugbT „ " J^^ T','''" '"' '"'^ ^^^ »»7^yon Sr re!ult"°T'r°"' """''"*' Providences, we had much dross in Cand veTb """"'' "•" "^ ^^» »d y»^ losing nothing by beC tried /T" ""' "' «"« ^^W =« of hk cor™p.i„„,.° ^ """S "'^'J' »»'y the dross and rubbish called to experience and prl^^, t'hfr"^'. "' '*' "«= - vmues. Were the vanifv nf .^ " '^"'''' ™<> sufferinj weUariswcrthep„;r7,l';;7" '-,it ~"" »»« - unsatisfying as it is, i,s plZ^"'i ^''t""- ^'""^"^ -"-d our hearts. If, wi,t^, „'~bl "" '"" "?' 'o «"™P' .™i»ed by it, bow entirely oltT' "' "° '" ''"»"^' "^ "^-g rf »o troubles had been ^^:^: ^^^'-O <>" affection,' We are threshed fj.of , , ^ Pleasures. To future ^SZl: t /'" '"'™ *''P°«8 * it could not so Uncertain and apt to corrupt danger of being our affections, res. AFFLICTIONS DEMAND SUliMISSION. n Jb. Heaven gives us i'l-ienda to bless the present scene ; Resumes them, to prepare us for tlie next. All evils natural are moral goods ; All discipline indulgence, on the whole. Corals, agates, and crystals are found on many a stormy shore : so the Christian finds God's most precious gift in the Jrugged path of sorrow. 21. AFFLICTIONS DEMAND SUBMISSION. Em. It is not beneath the afllicted, v>'hether high or low, to stoop under God's chastising rod, and receive instiniction in the [way he sees fit to give it. And, when he gives it in the way inost self-denying to himself, as well as to them, they are |under peculiar obligatiou to receive it thankfully and submis- Bively. God of my life, how good, how wise Thy judgments on my soul have been 1 They were but mercies in disguise, The painful remedies of sin. How different nov/ thy ways appear, Most merciful, when most f vere. Tiiou would'st iK)t let the captive go, Or leave mc to my carnal will ; Thy love forbade my rest below. Thy ])atlcnt love jiursued me still, And forced mo from my sin to part, And tore the idol from mv liearL A^. A' But can I now ihc loss lament, Or murnuir at t])y filcudly blow ? » Thy friendly bU)W my heart hnlli rent From every seeming good l)(>low ; Thrice happy loss which makes me see My hiippiness alone in Thee. Patience is an exrcllent remedy for grid'. Ed. Submission 1^0 the hand of God in sending it is a better one. [See 913.] AFFLICTIO.VS. » '- woe ' ^ * *"""'' '" «ffl'o..o„ d,a,™3 a,,,y i,^ „_^ ft>m them. Then i, ,he orinlTl ^""P""^'' "> '«>»-'- other,, like chaff, are consumed ^' ^ ™''' °' '*"°". *«■«• ^ec™eih,e.h«thXe,a,. Bat I,qn,fies the gold. • rh.« contrite spirit, „elt away, hear,, of .ii^ol X:^! %':r;" *" - *T «.e g^at number of able and Mfal '«" '"™'«'= '"« «"'pioy« a 8»'0,and hate Ac wortl.le, d™ I Tr;'" '"^ "'» '"- ">"stbum,andb„™,a„db,„.„, 2lo^. V" ""'^ «'"'■■"=» « token from it, fo,.„,, into 'at t, J''™'^"" "^-'-g-. ! T ' or into a vessel of wrath 271°,"""^' P-^Pa^d f".' 21- AFFLICTIONS SOMPTmrc 1 ■'<='''™«ion. . f- Mankind a. a^™^,«t,trSEDESPONBFNCr. '" .f ■[ "■o-Wes, and to Lid r ,^t t "" """ '"""■' "^ «od voidable evils. This view makeTt ' -.r T° "'*'"' »'• "■>»■ "h.eh admit of no remedy or rolLfAr ''''■''"'' '"^'"""i'^- >;ew their trials and tronbL XLl'T'-' "'" """'='»'' o* God m them, they ea„„„t il>y,i. is found r. le c'l'^^^-'-'P-'-- aI ••■er never do find comfort 11 r':, ,T "' ""' "'"''"''^ "-at and heart „f God i„ „,ci,. "J^ '■^ f ^ oy",^^ „,^ ,^_^ ""■verse to comfort , hem, if .eitffl;'" " "°"''"S» 'he ""'"•^^ 'o the design and'„g;^'J. gI '"''n""" ^'"'"^'' » •^ '• "c cannot comfort AFFLICTIONS — AGE AND EXPERIENCE. 29 the afflicted under afflictions which he never had any concern in sending. Sucli wounds are incurable. There is no balm in Gilead for them. lb. God himself forewarns the afflicted of their danger, and forbids them either to despise the chastening of the Lord, or to faint when they are rebuked of him. These are the two great errors into which they are extremely apt to run. Those whom God lightly afflicts ax'e apt to despise his chastenings ; and those whom he visits with sorrow upon sorrow, are apt to faint and sink into obstinate despondency. Afflictions can never injure the afflicted, if they will do themselves no harm by abusing them. [See 225]. 25. AFFLICTIONS COME UNEXPECTEDLY. Em. Our most trying afflictions come unexpectedly. "We are unprepared for them, and the suddenness of the shock ofiben prostrates us. Ed. Sinners and backsliders are too self-righteous to expect sorrows, till they take them by surprise. 26. AFFLICTIONS OFTEN EXAGGERATED. Em. There is a common propensity in the afflicted to exag- gerate all the gloomy and painful circumstances of their sor- rows and bereavements. They are naturally excited to do this, in order to move the pity and commiseration of others, to lighten the weight of their afflictions. An evil, dwelt upon without true submission, is apt to become unduly magnified, and our efforts and sacrifices to get rid of it are liable to be ludicrously disproportionate to its importance. 27. AFFLICTIONS, HOW OVERCOME. It lightens the stroke to draw near to Him who handles the rod. Ed. The way to overcome afflictions, is to rejoice in a sin- hating, sin-punishing God. This is a complete triumph. 28. AGE AND EXPERIENCE. They who would be young when old, must be old when young. Old men for counsel, young men for action. r 30 AGENCY OF ANIMALS — AGENCY, SECOJifbARY. ^ Young men think old men to be fools, but old men know young ones to be such. - Md. Though " age cannot sanctify wrong," we must " re- buke not an elder, but entreat him as a father." Jh. Infancy, for dependence ; youth, for promise ; autumn, for ripeness and usefulness. One of the expenses of longevity is the loss of those wlio have been dear to us in our pilgrimage. [See 316.] , 29. AGENCY OF ANIMALS. Em. Animals are free agents. They act freely and volun- tarily in the view of motives. The ox, as well as the ass, knows his master and his master's crib, and remembers where he was fed, and freely and voluntarily goes to the place he remembers, to be fed again. He is, therefore, a free, voluntary agent. But he is not a moral agent ; for his perception, memory, and volition cannot give him a capacity to know what is right and what is wrong. 30. AGENCY, HUMAN. Em. God has made man wiser than the boasts of the field iBihd fowls of the air ; and endued him not only with perception, ii'eason, memory, and volition, but wilh a moral faculty to dis- cern moral good and moral evil. U. It is important that the actions of men should be as- cribed to themselves. They are real and proper agents in all their voluntary exercises and exertions. Their actions are all their own, and as much their own as if they acted without any dependence upon God, or any other being in the universe. If a man loves God, his love is his own exercise, and a real vir- tue and beauty in his character. If a man hates God, his hatred is his own exercise, and a leal sin and blemish in his character. [See 12, T.'^]. 81. AGENCY, SECONDARY. Em. Our moral exercises are the productions of divine power. (4, p. 350.) Day. Not that the agency of God in rene\ving the heart is identified with the ngency of n^en ; but the one is the conse- qtient of the other. His giving them a new heart, is not the AGENCY, DIVIN'E. 81 it old men know n-omise; autumn, same as their making themselves a new heart ; but is causing them to make themselves a new heart. (On Will, Sec. 12. p. 189.) 82. AGENCY, DIVINE. An Indian having been urged to embrace the Christian re liglon, shook his head, and replied, " Your religion bring God too near." After an excellent and powerful sermon, several persons col- lected, and spoke in terms of admiration of the preacher, when one of Brainerd's female Indian converts joined the group, and remarked, " "What a good God that is, who made that man preach so." Ooioper. Some Say that in the origin of things, When all creation started into birth. The infant elements received a law. From . which they swerved not since. That under force Of that controlling ordinance they move. And need not His immedig,te hand who first Prescribed their course, to regulate it now. But how should matter occupy a charge. Dull as it is, and satisfy a law So vast in its demands, unless impelled To ceaseless service by a ceaseless force, And under pressure of some conscious cause ? The Lord of all, himself through all diffused. Sustains, and is the life of all that lives. Nature is but a name for an effect, AVhosc cause is God. lb. Happy the man who sees a God employed In all the good and ill that checker life ! Resolving all events, with their effects. And manifold results, into the will, And arbitration wise of the Supreme. This truth, philosophy, though eagle-eyed In nature's tendencies, oft overlooks ; And, having found his instrument, forgets, i AGENCY, DIVIXK. Ov disregards, or more presumptuous still, ' Denies the power that wields it. Has not God Still Avrought by means since first he made the world ? And did he not of old employ his means To drown it ? What is his creation, less Than a capacious reservoir of means, Formed for his use, and ready at his will ? Go, di'ess thine eyes with eye-salve ; ask of him, Or ask of whomsoever he has taught ; And learn, though late, the genuine cause of all. Prof. Nichol. It seems necessary, in order that the Uni- verse be comprehensible, that we recognize Deity not merely as the Creator, but as the ever-present Preserver, Sustainer, and efficient Cause of all phenomena. In the rain and sun- shine, in Hie soft zephyr, in the cloud, the torrent, and the thunder, in the bursting blossoms and the fading branch, in the revolving season and the rolling star, there is the Infinite Es- sence, and the mystic development of his Will. Chalmers. God is as mjich master of the human heart and its determinations, as he is of the elements. He reigns in the mind of man, and can turn its purposes in any way that suits his purposes. He made Paul speak. He made the centurion listen and be impressed by it. He made the soldiers obey. He made tlie sailors exert themselves. — The whole of this process was as completely overruled by him as any other pro- cess in nature — and in virtue, too, of the very same power by whicli he can make the rain descend, the com ripen, and all the blessings of plenty sit in profusion over a happy and favored land. Paul told them that their lives depended upon it. God put it into the heart of Paul to make use of this ar- gument, and he gave it tliat influence over the hearts of those to whom it was addressed, that, by the instrumentality of men, his purpose, conceived from eternity, and revealed beforehand to the apostle, was carried forward to its accomplishment. — The will of man, active and* spontaneous, and fluctuating as it appears to be, is an instrument in his hand — he turns it at his pleasure — he brings other instrnnients to act upon it — he A.GKXCY, DIVINE. m plies it with all its excitements — he measures the force and proportion of each one of them — and every step of every individual receives as determinate a character from the hand of God, as every mile of a planet's orbit, or every gust of wind, or every wave of the sea, or every particle of flying dust. This power of God knows no exceptions. It is absolute and unlimited, and while it embraces the vast, it carries its resistless influence to all the minute and unnoticed diversities of existence. It reigns and operates through all the secrecies of the inner man. It gives birth to every purpose. It gives impulse to every desire. It gives shape and color to every conception. It wields an entire ascendency over every attri- bute of the mind ; and the will, the fancy, and the understand- ing, with all the countless variety of their hidden and fugitive operations are submitted to it. At no moment of time does it abandon us. — It is true, that no one gets to heaven but he who, by holiness, is meet for it. But the same power which carries us there, works in us the meetness. Woods. God, in the exercise of his agency, not only lets us be free, moral agents, but males us so. He not only leaves us, as some express it, to exercise the faculties of moral agents without hinderance, but causes us thus to exercise them. And as our agency is dependent upon God ; so are all its properties and circumstances. Thus, in the most perfect sense, our free, moral agency, taken just as it is, has to Divine agency the re- lation of an effect to a cause. lb. The powers and laws of nature, though distinct from the power and agency of God, are not in any respect nor in any degree independent of God. lie worketh all in all, espe- cially in intelligent, free, moral beings. * * * The agency of material things is manifi'stly related to the Divine agency, as an ofFect to a supreme cause. And if we ascribe an agency of a lower kind to a Divine cause, shall we not ascribe to the same Divine cause an agency of a more exalted kind, that is, the agency of intelligent beings? Do we honor God by repre- senting all the operations in the natural world as resulting from his sovereign appointment and agency ? And shall we not i \ y ^ 3t AGITATIO:^. honor Lim more by representing the higher and more wonder- ful operations of mind us resuUing from the same? (2. p. 46, 47). , . - Ed. It is perfectly absurd and preposterous to suppose that Grod Avould have created his rational* offsp ring witli such a fear- ful power to do mischief, if he docs not liold them completely in his luand. [See 101, 700.] 33. AGITATION. CongregationaUst. We bylieve in excitement, when the theme is great. "We hold to a great deal of talk and agitation when huge evils are to be reformed. It is thus that a State or nation eleai's itself of great moral wrongs, and not by doing nothing. Still waters gather to themseh es poisonous ingredi- ents, and scatter epidenncs and death all around. The noisy, tumbling brook, and the rolling and roaring ocean, are pure and healthful. The moral and political elements need the rockings and hear ings of free discussion, for their own purifi- cation. The nation feels a healthier pulsation, and breathes a more invigorating atmosphere, than if pulpit, platform, and press, were all silent as the tomb, leaving oppreisioj"^ to play its infernal pranks un\vatched and unscathed. If long cherished and idol sins are earnestly though pntdently assailed, there will he raging passions and high words. Men do not part quietly Avith their gods. As of old devils were not cast out w.ithout teai'ing the i)ossossed, so demon evils in the State are not exor- cised without rending the body politic. .Both the one and the other ai-e sure to exclaim in a fit of fright and frenzy, " Let us alone. Art thou come to torment us before the time ; " and to the " let alone " doctrine would they subscribe in great joy and hope. They who mistake the excitement of a reform for the source of danger, must, we should think, have overlooked all history. Jesus Christ. Think not that I am come to send peace on earth ; I came not to send peace, but a sword. I am come to send fu'e on the earth, and wliat Avill I, if it be already kindled ? Ed. Agitation, under pretence of reform, with a view to overturn revealed truth, and order, is the >vorst kind of mis- AGRARIANISM — AMBITION. 9(f ne ; " and to Icliief. On the contrary, conservatism, under pretence of pru- Idcnce and peace, which prevents the action and measures and Itriumph of real reforms, is stereotyped opposition to Christ and Ihis kingdom, and confirmed misanthropy. [See 792.] 34. AGRARIAl^ISM. Edwards, (Tryon.) Some insist that all the property of the community ought to be equaUy divided among all its mem- Dcrs. But if so divided to-day, industry on the one hand, and {idleness on the other, would make it unequal to-moiTOW. It jhaS well been said. There is no Agrarianism in the Providence lof God. Johnson. Combinations of wickedness would overwh*^^rtt jthe world, by the advantage which licentious principles afford, [did not those Avho have long practised perfidy grow faithless to leach other. Ed. Ostensibly, to put down kings and priests, but secretly, [hoping to attain their advantages, communists Uii:te their inter- jests, and combine their influence ; but soon learn that a com- Xmunity of kings is a practical absurdity. They pretend that [human depravity is the child of circumstances, and associate to [correct " the evils that flesh is heir to," with unbounded confi- [dence in human nature. But circumstances domestic soon teadi [them that their confidence is delusive, and that merely entering [communities cannot cast out the adversary, nor prevent him * [from leading men captive at his will. 35. AGRICULTURE. Agriculture, the original employment of man, if Ave except [the clerical profession, is, perhaps, the best adapted to preserve [the morals, train the feelings, and raise the heart to the great ''irst Cause. D. Webster. The farmers are the founders of civilization. ' Ed. Agi'iculture is most faA^orable to independence. 36. AMBITION, WORLDLY. Yovng. Eager ambition's fiery chase I see ; I see the circling hunt of noisy men Burst law's enclosure, leap the mounds of tlghu Pursuing and pursued, each other's pre.y * Ifi d6 ANALOGY — ANGER. As wolves for rapine ; as the fox, for wiles ; Till death, that mighty hunter, earths them all. .The cradle is large enough for the cliild, but the world can- not satisfy the man. Ambition sacrifices the present to the future, but pleasure sacrifices the future to the present. Ed. Worldly idolatry and ambition are very stubborn ene- mies to godliness, as appears from the warnings of Christ. Nothing humbler than ambition, when about to climb. 37. ANALOGY, ANALOGIES. Seasoning fi-om analogy is often most plausible and most deceptive. Analogies, like two balls, often t6uch in but one place. Ed. Some hardly in one. Ed. Those who reason forever by analogies, reason n^yer by logic, and are slaves to imagination. 38. ANCESTRY, ANCESTORS. Title and ancestry render a good man more illustrious, a bad one more contemptible. Ed. It is a great misfortune to have no father nor mother, to speak of. 39. ANGER. Sh. Why, what's the matter, That you have such a February face So filll of frost, and storm, and cloudiness ? Lavater. Who can subdue his o^^^l anger is more than strong : who can allay another's is more than wise : hold fast on him who can do both. i5. He submits to be seen through a microscope, who is caught in a fit of passion. An angry man, when he returns to his reason, is angry with himself. Swiji. Our passions are like convulsion fits, which make us stronger for the time, but leave us weaker forever after. Seneca. Malice drinks half its own poison. Steele. We should employ our passions in the service of life, not spend life in the service of our passions. Dilwyn. Hasty words rankle the wound that injury gives : ■.-'ijs-, \w"-. j^'^iiki J j.'tik^v; ■ .'"' ^^^^I^^WW^tT^,- ANGER. 87 ture, but pleasure ;roscope, who is n, is angry with jft words assuage it ; forgiveness cures it ; forgetfulr.ess takes liway even the scar. Henry. "When passion is on the throne, reason is out of doors. Anger may glance into the breast of a wise man, but rests )nly in the bosom of fools. One fretful and perverse disposition disturbs the peace of a diole family, as one jarring instrument will spoil the harmony jf a concert. Of all hateful characteristics, there is none so odious and Ridiculous as a selfish and angry temper, in a worthless man. If religion has done nothing for your temper, it has done lothing for your soul. Bp. Hall. The proud man hath no God ; the envious man lath no neighbor ; the angry man hath not himself. What can ie have that wants himself? What is he better that has him- self, and wants all others ? What is he better, that has him- 3lf and others, and yet wants God ? Wliat good is there, len, in being a man, if he be wrathful, proud, or envious ? Seeker. He that would be angry and sin not, must be angry lit nothing but sin. lb. How many are there, who check passion with passion ; |lnd are very angry in reproving anger *, Such a reproof of ^ice, is a vice to be reproved. Johnson. The round of a passionate man's life is in con- racting d^bts in his passion, which his virtue obliges him to pay. He. spends his time in outrage and acknowledgment, njury and reparation. Cumberland. The passions may be humored till they be- )me our master, as a horse may be pampered till he gets tha ketter of his rider ; but early discipline will prevent mutiny, id keep the helm in the hands of reason. Plutarch. AYhen I had twice or thrice made a resolute re- ^stance to anger, :lie like befel me that did the Thebans ; who, iving once foiled Ihc Lacedemonians, never after lost so much one battle winch they fought against thorr.. He who shows his passion, tells his enemy where to hit him Angry men have good memories. ■* ' d8 aNONVMOI/S WUITEHS — APPETITE. Passion is a fever, that leaves us weaker than it finds us. Ed. Especially the Avar-passion. Weeks. God's being angry with the wicked is not any self- ish or malevolent displeasure, but holy displeasure, hating sin, and disapproving of the sinner for it. The greatest commotions often originate in the smallest mat- ters, for these most readily interest little minds. Ed. The slave of selfish and sensual passions is miserable, even in the age of active life ; as this passes, peevishhess will make him more miserable, till he is forsaken of all his friends, and declines and dies in solitude and contempt. 40. ANONYMOUS WRITERS. He who writes with insolence and abuse, when anonymous, adds cowardice to his baseness. Ed. If we have a free press, there should be no anony- mous writers. *-A lb. Anonymous communications belong to the " works of darkness," with which honest and upright men should " have no fellowship." lb. All slanderous and disreputable writers love to be anonymous. 41. ANTICIPATION. Coming events cast their shadows before they transpire. Em. To nialvc anticipation greater than participation^ is to make the effecl greater than its cause. 42. ANTIQUITY. Aside from the Bible, it is as impossible to find antiquity without ^abie, as an old face witliout a wrinkle. Sanr^ioniathon is the oldest historian among profane authors, and only a few fragments of his writings are extant. But he wrote since Moses ; so that the Old Testament is the oldest book in the world. Ed. At the day of judgment, antiquity will lose its romance and fictions, and become luminous history. 43. APPETITE. Ed, Moderate your appetite, and restrict your meals, and you fight a battle that will prolong your days. I APPETITE J'AMPKRKD APPLAUSE. 39 iker than it fiiids us. lould be no anony- ^Titers love to be to find antiquity lose its romance your meals, and lb. To keep the appetite good, avoid overloading the chest, nd either overworking, or underworking the body or mind, .'emperance, clic(>rfulness, industry, are all good friends to .ppetite. lb. To prevent a voracious appetite, " take no thought what e shall eat, or what ye shall drink." 44. APPETITE PAMPERED. Ed. I once attended an association clerical, and at dinner e had roast beef, boilery hour of vigorous and well directed study, not only niakes an accession (o (he present stock of knowledge, but enlarges the capacity for future ac(|uisitions. 48. ARMINIANISM. /////, Ji. Arminians represent (he imiversc as the governcas of God, ins(ead of representing God as (he governor of the universe. J'Jtn. Arminlanism, (he (lulntessence of all heresy. Its first principle is, that mankind, in (heir vohmtary exercises and ex- ertions, an^ iiide|ien(lent of Divine agency. TvV. Armiuianlsm is (he religion of nature, which accounts ♦or its being uncommonly jnvlijir. 49. ARROGANCE. They most assum(>, who know (he least. Dion. Ai'rogance is the obstruction of wisdom. 7v/. The mos( forward (o assume, have (he least merits. Jb. ]\[ankind commonly carry a greater load of arrogance, (ban pressure of a(mosphere, aiRl arc more nsensible of the former (ban of the latter. 50. ART. Willis. The highest triumph of ar(, is the ruest presenta- tioQ of nature. ASSOCIATIOX — ATIIKISAr. 41 p, tho hoeat [work of making a comi)lete atonement for sin. Him, t ere- [fore, the Father set forth to be a propitiation, to declar- his [righteousness for the remission of sins. By inflicting buch sufferings upon Christ, when he took the place of a substitute in the room of sinners, God as clearly displayed his hatred of [Bin and his inflexible disposition to punish it, as if he had made all mankind personally miserable forever. By subjecting I Christ to sufferings and death upon the cross, God has done i justice to himself, and made a complete atonement for sin. 5G. ATTENTION. In order to learn, we must attend. If we would mend, we must attend. Deac. Handy. Attention is the first word of command. 44 ATTENTION TO EUS1NES3 — AVARICE. Newton. If I have made any improvement in the sciences, | it is owing more to patient attention than to anything beside. ^eid. If there be anything that can be called genius, it con- sists chiefly in ability to give that attention to a subject which keeps it steadily m the mind, till we have surveyed it accurately on all sides. Attention, steady and continuous, is the corner-stone of the intellectual temple. £/n. Hearers will give speakers their attention, if speakers will aive hearers something to attend to. [See 653.] '-'7 ATTENTION TO BUSINESS. ^fuuHm. ivecp thy shop, and thy shop will keep thee. Jb. The eye of the master will do more work than both his Jb. If you would have your business done, go ; if not, send. £cL If done promptly, send by express. Jb. Not to oversee workmen, is to leave them your purse open. Jb. Want of care aues more damage than want of knowledge. 58. ATTENTION, DIVINE. JSd. In working all in all, God gives a constant, intense, critical attention to every object in existence, without weariness. He pondereth all our goings, and not a sparrow or insect falls to the ground without His notice. An omnipresent being can simultaneously attend to all things. And he who inhabits eternity can see every creature, during every period of his past or future existence, in his all-comprehensive view. This fact, though painful to the wicked, is delightful to the righteous. 59. AVARICE. Often do we see persons "providing," as they say, "for the infirmities of old age," long after those infirmities have come upon them ; and " laboi'ing to acquire a competence," up to the very day when a competence for them means onli/ the expenses of a funeral! Avarice is insatiable, and Agur might have added this to his * Four things whicii never say, It is enough.' \\v who makes an idol of his interest, makes a martyr of his Integi-ity. ' AXIOMS, SELKCT. 45 corner-stone of the martyr of his Some, who make an idol of gold and silver, buy little or Inothing with their money, only future and worthless repentance. JSh. How quickly nature falls into revolt, When gold becomes her object ! For this, the foolish, over-cai'eful fathers Have broke their sleep with thoughts, their brains with care, Their bones with industry : "When, like tlie bee, tolling from every flower, Our thighs pack'd with wax, our mouths with honey, "VVe bring it to the hive ; and, like the beesj, Are murdered for our pains. 3. The aged man, that coffers up his gold. Is plagu'd Avith cramps, and gouts, and painful fits ; And scarce hath eyes his treasure to behold : But still like pining Tantalus he sits, And useless bans the harvest of his wits, Having no otlier pleasure of his gain. But torment, that it cannot cure his pain. So then he hath it, when he cannot use it, And leaves it to be mastered by his young, Who in their pride do presently abuse it : Their father was too weak, and they too strong. To hold their cursed blessed fortune long. Tlie sweets we wish for, turn to loathed sours, E'en in the moment that we call them ours. [See 182, 612, 854.] GO. AXIOMS, SELECT. We ought tv. Ribniit to tlie greatest inconvenience, rather than commit the bar , sin. Let justice be done, though the heavens fall. Newton. Nothirg moves, without a mover. Honesty is the best ])olicy. The more self-denial, the move happiness. Christian liberality tends to prosperity. Quiucy. The great comprehensive truths, written on every page of our history, are these : Human happiness has no per- A6 BACKDITERS — BARKIXG. feet security but freedom ; freedom, none but virtue ; virtue, none but knowledge ; and neither freedom nor virtue has any vigor or immortal hope, except in the principles of the Christian faith, and in the sanctions of the Christian religion. ' Chevalier Ramsay. Never reason from what you do not know. • Wit is folly, unless a wise man has the keeping of it. How, (Rev. N.) The first law of nature is to give unto the Lord the glory due unto his name. Em. God is a moral agent. Ih. God governs every particle of matter, every motion of every living creature, and every action of every moral agent, in subserviency to one supreme and ultimate object, which is his own glory. Ed. We obtain our knowledge of the First Cause by intui- tion, by reason, and by revelation. [See 350, 953.] 61. BACKBITERS. Turn a deaf ear to backbiters. A backbiter carries sunshine in his face, and tempest in his heart. Ed. Backbiters are commonly great cowards, and sneak when faced. 62. BARGAINS. Make the best of a bad bargain. Ed. Especially if a matri- monial one. Ed. The following rank among good bargains : 1. Parting with error and delusions for truth and light. 2. Exchanging bullion for Charity's bank-notes. 3. Bartering indolence for industry. 4. Parting with coin for literature and science. 5. Exchanging present popular favor for future reoutation. 6. Selling over-doing for moderation. 7. Bartering j9re and more valuable and valued, by those who prize id enjoy universal good for its own sake. Hence, Divine eneficence will magnify, as progression advances. [|See f95, 763.] 69. BENEVOLENCE, DISINTERESTED^ Live, and let live. Wms^ T. Disinterested benevolence, the alpha and omega ^f virtue and religion. Payson. ''Not for ourselves, but for others," is the grand iw inscribed on every part of creation. Em. The most ingenious advocates of selfishness have bever been able to show that benevolence is wrong. This, ^owever, must be true, if selfishness be right And this would to their purpose, and put the question concerning the nature ^f virtue to perpetual re^t. In order to behave well, we must remember we are not bom please ourselves. Thach&r. Our Saviour's golden rule furnishes the strongest ^urb for the passions, and the best bridle for the tongue. Ed. A capacity for universal benevolence and enjoyment the noblest feature of rationality, but the least appreciated, njoyed, and acknowledged. The eye, that sees all things, sees not itself. Ed, In this it esembles disinterested virtue, that loses sight of itself^ in be- >lding the infinite. The fear of hell, or aiming to be blessed, Savors too much of private interest : This moved not Moses, nor the zealous Paul, Who for their friends abandoned soul and alL Qianning. The system of Dr. Hopkins, however fearful, »3 yet built on a generous fonndaUon. Other Calvinists were Hlling that theur neighbors should be predestinated to eternal psery for the glory of God. This noble minded man de- ided a more generous and impartial virtue ; and maintained 5 50 BIBLC. that we should consent to our own perdition, should be willing ourselves to be condemned, if the greatest good of the universe, and the manifestation of the Divine perfections, should so requu^. True virtue, as he taught, was an entire surrender of personal interest to the benevolent purposes of God. Self-love he spared | in none of its movements. He called us to seek our own happi- ness, as well as that of others, in a spirit of impartial benevolence; to do good to ourselves, not from self-preference, not from the impulse of personal desires, but in obedience to that sublime law which requires us to promote the welfare of each and all within our influence. I need not be ashamed to confess the deep im- pression which this system made on my youthful mind. I am grateful to this stern teacher for turning my thoughts ana heart to the claims and majesty of impartial, universal benevolence. Alas ! how few there are among men who forget themselves for others. Nevins. Genuine benevolence is not stationary, but peripor tetic. It goeth about doing good. 70. BIBLE. Dvnght. The Bible is a window in this prison-world, through which we may look into eternity. Park. Nothing can satisfy a true divine but the Word of God Henry. The Bible. A mind rightly disposed will easily dis- cover the image of God's wisdom in the depths of its mysteries ; the image of his sovereignty in the commanding majesty of its style ; the image of his unity in the wonderful harmony and symmetry of all its parts ; the image of his holiness in the un- spotted purity of its precepts ; and the image of his goodness in the wonderful tendency of the whole to the welfare of mankind in both worlds. Spring. The cheerless gloom whicli broods over the under- standings of men had never been chased away, but for the beamsj of a supernatural revelation. Men may look with an urifiiendly eye on that system of truth which reproves and condemns them ; while they little know the loss the world would sustain by sub- "vcrtingits foundation. We have tried paganism ; we have tried BXBLfi. 0] •nary, but peripa. on-world, through Mohammedanism ; we have tried deism and pliilosophy • and I « we cannot look upon them even with respect." The Scriptures contain the only system of truth which is left us. If we give up I these, we have no other to wliich we can repair. We must travel back under the faint and trembling lights of reason and ! nature, Avhere " darkness covers the earth, and gross darkness the people." Gray, (Dr. J.) What axioms are to the mathematician, and facts to the philospher, the same should be a " thiis saith the Lord" to the theologian. Ed. Old and New Testaments. Those who reject the former, eoon cast off the latter. Gregory. The Sacred Scriptures are the Library of the Holy Ghost The Bible is the standaixl of truth, the judge of con- troversy, and the pole-star to direct us to heaven. The Bible is the good man's vocabulary. The Bible goes forth among the nations, finding friends no- where, but making them everywhere. Ed. Other books bespeak their own age. The Bible -^as made for all ages. Uninspired authors speculate upon truths before made kno^n, and often upon delusive imaginations. The Bible reveals truths before unknown, and otheiwise unknowable. We cannot comprehend all the advar. ages which God has over all human authors, nor all the exc«'llencies of the Bible over other books. But the followinjr things are obvious : 1. The Bible is distinguisheil tor its exact and universal truth. Time and criticism only illustrate and confirm its pages. Suc- cessive ages reveal nothing to modify the Bible represen rations of God ; nothing to correct the Bible representations of human nature. Passing events fulfil its prophesies, but fail to impeach its allegations. When God speaks, he speaks in view of all truths, past, present, and future ; which enables him to utter exact and universal truth. But all human authors are very limited in vision, and their feelings are warped by prejudice. 2. The Bible is distinguished by the moral purity of its pre- cepts. All the divine precepts are " according to godliness," and ; adapted to make us " wise unto salvation. " They bear with 52 BIBLE. eiqual weight against all errors and sins, and in favor of tmth and goodness. 3. The Bible is distinguished for its spirituality. It reaches, it searches the heart, and points out all its errors and false hopes. Jn its own expressive language, it is " quick and powerful, and shaiper than any two-edged sword, and is a discemer of the thoughts and intents of the heart.^ 4. The sacred writers are distinguished for their consistency. <re important history, and finer strains of eloquence, than can be collected from all other books, in whatever language they may have been written. Ames, (Fisher.) No man ever did or ever will become truly eloquent, without being a constant reader 6f the Bible, and an admirer of the purity and sublimity of its language. 74. BIBLE DIVINELY INSPIRED. Madam De Slael. I desire no other evidence of the truth of Christianity, than the Lord's Prayer. Ih'. Channing, in speaking of the Gaspel as related by the four Evangelists, once remarked in his pulpit, as reported by a stenographer : " Its incongruity with the age of its birth ; its freedom from earthly mixtures ; its original, unborrowed, soli- tan- greatness ; the suddenness with which it broke forth amidst the general gloom ; these, to me, are strong indications of its Divine descent : 1 cannot reconcile them with a human origin." [See 898.] BIBLE* » 76. BIBLE RESISTED AND PERVERTED. Em. Sinners of all classes find themselves described in the Bible, which makes them hate it. Could they read or hear the Grospel, without discovering their sinful and dangerous con- dition, they would take more pleasure in reading and hearing the Word of God, than any other book in the world, because it unfolds the most grand, beautiful, and instructive scenes fmd objects. lb. There is nothing in the Bible which sinners so much hate, as the God of the Bible. Ed. In always and everywhere opposing the Bible, the " Man of sin " answers to his name. Wms., T. Commentaries, expositions, paraphrases, transla- tions, versions, and notes have been multiplied and employed- to blunt tlie point, and turn the edge of Divine truth. Sys- tems of theolofry. >'olumes of sermons, magazines, newspapers, pamphlets, and i> u-e poured upon the world, like a floods to aflTord a bati ., ^, place, that we may be relieved. Still, Moses aud the Froplicts, the Evangelists and the Apostles stand in the name and strength of God against man. He that casts away his Bible because it shows him his sins, is like him that should break his lookipg-glass, because it shows him his deformity. 76. BIBLE, STUDY OF. The careful study of the Bible is a very valuable intellectual, as well as moral discipline. Ed. Properly searching the Scriptures spoils all other reading. The oldest book is always new. Dr. Ide. A knowledge of the Bible gives interest and im- portance to every other kind of knowledge. 77. BIBLE NEGLECTED. Puritan Rec. In days gone by, the Bible occupied that po- sition which God, and our souls' destinies demanded : When at home — abroad — on the Sabbath — in the week, it stood foremost; when the hoary — the middle-aged — the child — reverenced its pages and treasured its precepts. But a change hM oome over ua. Religious books, periodicals and papers, 9d BIGOTRY, BIOGRAPHICAL SKETCHES. cluster around ; and the Bible has given place, and lies splen didly bound on the table, or dust-covered on the obscure shelf; as an ornament or incumbrance, alike unused. It was formerly the practice of pareu.s to have a Bible ex- ercise with their children on the Sabbath .it home. But where now is the 0\mily gathered for that purpose ? The S loath day reading, in times past, both for parents and children, was the Bible ; the pure Bible, as God gave it But now, could we look at the Christian firesides throughout the land, should we not sec the religious newspaper, the inter- esting pamphlet, the Sabbath School book, taking the attention ? [See 211, 468, 752, 875.] 73. BIGOTRY. . Holmes. The mind of the bigot is like the pupil of the eye ; the more light, the more it contracts. Ud. Bigotry is not confined to the sects, but flourishes also among the latitudinarians, anti-sectarians, conservatives, ap^ even nothingarians, who are becoming zealous for nothing. [See 730.] ^ 79. BIOGRAPHICAL SKETCHES. £ible. There were giants in the earth in those days. £!d. The following sketches wore not contemplated until a short time before this wr k went to press, which is my apology for neglecting othc^, that were not at hand. ABSALOSr. Mn. Absalom was endued with beautiful and brilliant tal- ents of the highest order, which he might have employed in the service of hlj tUther, of his country, and of his Maker ; but his ambitious spirit prompted him to employ all his superior pow- ers against liis father, his country, and his God; and to ruin himself for time and eternity. CALVIN. Zioh's Herald. While in Stmsburfy, he preached or lectured every day. In a letter to Farrel, dated from Strasburg, he says that one day he 'had revised tventy sheets of one of his works, lectured, preached, written foiir letters, reconciled sev- eral parties who were at variance, arid answered more than ton I .' blOORAPHICAL SKETCHES. w persons who came to him for advice' In Genoa, he was Pas- tor, Professor, and almost Magistrate — lectured every other day; on alternate weeks, preacbed daily; was overwhelmed with letters from all parts of Europe : and was the author of works, amounting to nine volumes folio. EDWARDS. Harrowar, D. President Edwards hewed out the timher for a system of theology, and Hopkins put up the frame. Weeki. And Emmons covered, jointed, and finished the edifice. EMMONS. Dr. Ware. Emmons is one of the ablest, clearest, and most consistent writers that has appeared on the side of orthodoxy. HOPKINS. Biographer. Dr. Hopkins hated sin. HOWARD. Howard gave himself to the poor and wretched, with his fortune ; sacrificed himself with his riches, and sympathized and wept with the sorrowful, while he exerted "himself to re- lieve their woes. Burke said of him that he "visited all parts of Europe, and the East, to dive into the depth of dun- geons ; to plunge into the infection of hospitals ; to survey the mansions of sorrow and pain ; to take the dimensions of mis- ery, depression, and contempt ; to remember the forgotten ; to attend to the neglected ; to visit the forsaken ; and to compare and collate the distresses of all men in all countries. His plan is original, and as full of genius as of humanity." KNOX. Here lies one who feared not the face of man. LUTHER. ZiorCs Herald. It is said he preached almost daily ; lec- tured often as a Professor ; was burdened like Paul with " the care of all the churches ; " his correspondence, now extant, fills many volumes ; he was perpetually harassed with contro- versies, and was one oi 'he most voluminous writers of his day. PAUL. Xm. Wlio carried the Gospel alnost round the world ? A 56 BibORAPHICAL flKETCmSft. man who loved his Saviour atid the souls of men so well, that he was willing to give up all his mortal and immortal interests for the glory of God and the salvation of sinners. Though Paul had basely abused his noble talents, and become a worthless wretch ; yet as soon as the love of God was shed abroad in his heart, his first inquiry was, " Lord, what wilt thou have me to do ? " When God told him what to do, he devoted himself entirely to his service, and obeyed his most self-denying com- mands. He put his life in his hand, pi'eached the Gospjl in the face of a frowning world, and became one of the most useful and most faithful servants that God ever had on earth. SIIAKSPEARE. Coleridge. The myriad-minded Shakspeare. Colton. Shakspeare's want of erudition forced him back upon his own resources, which were exhaustless. His invention made borrowing unnecessary. He abounds with so many axioms, applicable to all the circumstances, situations, and varieties of life, that all can apply, but none dare appropriate them : like anchors, they are secure fi-om thieves by reason of their weight. Shakspeare had perceptions of every kind, and could think every way. SHERIDAN. Johnson. Nature ne'er formed but one such man. And broke the die in moulding Sheridan. SOLOMON. Ed. In some respects, Solomon holds the first rank in his race. He stands alone in common sense and observation. His intuitive perceptions were preeminent. His genius and intel- lectual talents have never been equalled; and his thirst for general knowledge, and his fond and profound attent! m and application to the objects of science were unrivalled. His royal fiather was a statesman, a musician, and a poet, of the fii^t eminence, besides being jjossessed of immense wealth. Being ardent in his piety and domestic affections, we must naturally suppose King David would give his favorite son every advan- tage in his power, to qualify him for the throne of Israel, and for building a temple to be the wonder of the world. Solomon vfi'rm ■^i]K'v-^r"'*j)*"'.ft"i7'^. i*'B5«tV5^'*»J*fl^'"°3 ■^~' BIOGBAPHICAL SKETCHES. 59 ascended the throne at the most favorable time. The nation of Israel was then in its glory. They were favored with peace, which continued till about the close of his reign. His people highly esteemed him, and his influence over them enabled him to com- mand all the revenue he required, to fulfil the desires of his heart. In addition to his unrivalled genius and talents, God gave him the ^nost extensive experimental knowledge of the world ever attained by man, to qualify him to spejik from preeminent experience, ob- servation, and judgment, upon its vanities. The sacred historian has given a brief sketch of his wisdom and knowledge, his wealth, magnilicciice, and earthly glory, with which nothing recorded in sacred or profane history can compare. Vide 1 Kings 4 : 20-34. In the 10th chap. 14th ver.se, we have an account of his annual income of gold, (666 talents,) which amounted to the astonish- ing sum of over four and a half millions sterling, or about fifty- seven thousand eight hundred dollars a day, beside that he had of the merchant-men. [See verses 14, 15, 21-27.] He had seven hundred princesses, and three hundred concubines. On one occasion, he offered unto the Lord twenty-two thousand oxen, and one hundred and twenty-seven thousand sheep. Among his admiring and royal guests, drawn together from different parts of the world to hear his wisdom, and see his mag- nificence, was the Queen of Sheba, whose admiration is recorded, 1 Kings 10 : 4-8. [See his own allusion to these matters in Eccl. 2 : 4-10.] ^ \ * The above very brief account of Solomon in the Bible, indi- cates preeminent wisdom, knowledge, and astonishing wealth, magnificence, and glory. In view of his request for divine wisdom and guidance ; of his prayer at the dedication of the temple ; and of his writings that have reached us, especially the Book of Ecclesiastes, there can be no doubt that he at some times had peculiar flights of piety. But he verified the adage, that great men have great faults. He sadly disregarded the divine precept to kings, " Neither shall he multiply wives to himself, that h-s heart turn not away : neither shall he gi eatly multiply to himself silver and gold." He violated another divine {oohibition, in making affinity with heathen idolaters, and a/y Mt^si^^Li*^i.'^i^-, ' ^''f^'-'^^Vg^f? is; 40 QIOGRAFHICAL SKETCHES. II otHxlinglj we rend that " his wives turned away his heart." These, and other cardinal faults, led him into idolatry, luxury, and other vices, that brought a sad stain upon his character, and lasting evils upon his family and kingdom. But God had a very important ena m raising Solomon to his peculiar worldly prosperity and glory, for it prepared him to speak with pre- eminent experience, observation, and wisdom, upon the vanity of the world, and the importance of piety. (Vide Emmons, voL2, sen 2.) [See 557.] WASHINGTON. JSd. If any writer or artist has produced a better miniature likeness of " the first in the hearts of 1<'S countrymen," than the following, I should be grateful to any correspondent who will forward it to me. JEmmons. For a number of yeara, Washington was the soul of America ; and by his superior wisdom and weight of character, he absolutely ^vemed thirteen professedly united, but actually disunited. States. In this momentous situation, while he carried in his hand the fate of more than three millions of people, he displayed the astonishing resources of his mighty mind. At one and the same time he attended to a multiplicity of great and interesting objects. While he directed the movements of all the American forces, stationed at very difierent and very distant posts, he kept a watchful eye over the motions of the British army, and all the manoeuvres of their most skilful and famous generals. In the midst of all these weighty and seemingly overwhelming cAres and concerns, he stood alone, giving advice to all, and receiving assistance from none. There was not a man in the world capable of looking farther, or directing better, than himself. And here let us reflect with admiration and afitonishment, that he never failed, in a single instance, of exe- cuting his most complicated and important designs. He con- certed the plan of disb<(ging the enemy from Boston, and he executed his purpose. He formed the scheme of surprising and capturing the Hessians at Trenton, and he actually took them by surprise. He conceived, concealed, and carried into execu- tipn, the implicated and deep design of conquering the wkote BIOGRAPHICAL SKETCHES. n British army at YoAiown. By such masterly strokes of geo- eralship, he stands the rival of a Cyrus and a Hannibal, in those very qualities which have rendered their names immortal. Though there may have been men in America whose talents were f qual to Washington's, yet they never had such an oppor- tunity to display them. And though there may arise among us roan hereafter, whose talents shall be equal to Washington's, yet they will never have such an opportunity to display them. Washington, therefore, must necessarily be the greatest man that this quarter of the g'obe ever did or ever will produce. It is the genius, and not the soil, of a country, that renders it illus- trious. It is the agents in great revolutions, and not great revolutions in a nation, that render it famous. The mighty revolutions in Persia, in Greece, and in Rome, had long since been lost in oblivion, had they not been attached to the immortal names of Cyrus, of AJexander, and the Caesars. So the virtues, the talents, and the mighty deeds of Washington, will do more to render the Americans famous in the annals of history, than all the fruits of his mighty exertions. If we mean to stand high among the nations of the earth, we must perpetuate the mem- ory of the founder of our nation. [See 706.] WESLEY. Zion's Herald. He said of himself, " I am always in haste, but never in a hurry. Leisure and I long since took leave of each othei." He travelled about five thousand miles a year — preached about three times a day, commencing at five o'clock in the morning ; and his published works amounted to near two hundred volumes. 80. BLESSINGS. Oil from apparent iU our blessings rise. It is a mercy to have that taken from us, which takes va from God. Nothing raises the price of a blessing like its removal; whereas, it was its continuance that should have taught us its value. Toung. Like birds, whose beauties languish, half concealedi .TU1» mounted on the wjng, their gk)say pltvni^ 6 '!! f'A 62 BOASTING, BOLDNESS. Expanded shine with azure, green, and gold : * How blessings brighten, as they take then* flight. JEcL To bless is to make happy, and all the exercises of every species of happiness that are enjoyed in the created uni- verse are blessings of Providence. 16. Mankind are more desirous that God should bless them, than that he should sanctify them, because they know by experience the value of happiness, but few thus know the value of holiness, and these know but little about it. In heaven, holiness will be the desire of creatures. Jb. God blesses mankind for other and higher reasons than their own individual enjoyment. Hence his blessings will not be thrown away upon those who may wish they had never been bom. On the contrary, these blessings will demand the most grateful acknowledgment from all the subjects of them forever and ever. Lost souls can never cast off their obliga- tions of gratitude and praise to God, ibr all the blessings they have enjoyed, and would have enjoyed, had they not despised his gifts, and rejected his proffered grace. HamiUon, J. The blessings gained by religion include all that is worth having in time and eternity. 81. BOASTING. Sh» It will come to pass. That every braggart shall be found an ass. Sound not the trumpet of self-commendation. Ed. (Ironi- cal.) Then the best sounding trumpet in the world must be laid aside. O dear, what will become of our praise ! ! ! Those who boast much, usually fail more. ■■ - *• '* ' Ed. Boasters adroitly steal a march upon fame, and herald their own praise. But fame, displeased, consigns them to everlasting infamy. Who boast of having won many friends, have none. [See 278, 666, 735, 969.] 82. BOLDNESS. ' .; tv Sh. Virtue is bold, and goodness never fearful. ' Solomon. The wicked flee when no man pursueth, but the righteous are as bold as a lion. Ed. Can ten righteoua men be BOMBAST — BOOKS. }n include all [found, in modem "cities of the plain," who answer to this I description? [See 179.] 83. BOMBAST. Ed. Bombast resembles the discharge of a gun loaded onlj I with powder. It sounds well, but does no execution. lb. Many orators are like wind-instruments; their high- I sounding words die upon the ear. Grandiloquence results not so much from the knowledge of [ other languages, as from ignorance of our own. 84. BON-MOTS,' OR WITTY REPARTEES. A young clergyman once inquired of Dr. Emmons, " Why [ is it that we always feel so small, after visiting you ? " In a twinkling, the Doctor replied, ^^ Because you always feel so lig before you come.** Another young clergyman, having preached for Dr. Em- I mons, and seeming desirous to draw from him a compliment, at I length said, " Do you think your people were wearied by the I length of my discourse, to-day ? The Doctor replied, " No, I presume not — nor with the depth of it, either ! " A skeptic in religion, who was very fond of displaying his [acumen before clergymen, and of perplexing them with atheis- tical inquiries, once called on Dr. Emmons, and said, " Doctor, [can you tell me what I am to understand by the soul of man?" I" No," replied Dr. E,, « I can't tell a man that has none." A licentiate once boastfully said to Dr. Strong, of Hartford, I " I can write a sermon at any time in half a day." The Doo- 1 tor replied, " Yes, yes, and make nothing of it." Dr. Bellamy, having been urged by a young preacher to make remarks upon his discourse, observed, " Your sermon I was an excellent one, but there was not divinity enough in it to I convert a rat." . . A preacher, having advised a sleepy parishioner to take a \ pinch of snuff occasionally during service, the latter replied, I " Suppose you put the snuff into the sermons, and let us see if the desired effect will not follow." [See 1000.] 85. BOOKS. Mn. Retail geniuses are worth nothing. Gro to the whole- sale dealers if you wish to procure knowledge. \ 64 BOOMS. , JEm. Be careful how you take up a book, especially if en- tertaining, with which you have no particular concern. The proper choice, and right use of books, are two of the main hinges on which improvement turns. An ill book is the worst of thieves. £!d. It is a sin to read inferior and comparatively useless books, when far superior ones are at hand, imperatively claim- ing our present attention. Johnson. There is no book so poor, that it would not be a prodigy, if wholly made by a single man. Books alone can never teach the use of books. Davis, A. J. Converse with the dead, falsely so called ; or rather with standard excellence which has stood the test of time and reason, and slight the evanescent present. Witherspoon. Never read a book through, merely because you have begun it. Edwards, ( Tryon.) "We should be as careful of the hooks we read, as of the company we keep. The dead very often have more power than the living. Learning has gained most by those books by which the printers have lost. Cotton. Those books are the most valuable, which set our thinking faculties in the fullest operation. JEkL A pre/ace, is often a painted face. lb. It ought to be enacted, that books be sold by weighty and not by measure. Jb. The books and lives of some men, are like " two of a trade " — that " never agree." lb. The leaves of many modem books, like false systems of religion, and philosophy, are often so badly put together, they will not bear one thorough opening and examination. Binders, however, say they are paid for superficial, not sterling work. If so, publishers need another "Maine law" to be enacted and executed upon their manufactures. lb. Indifferent books ought neither to be purchased nor read, published nor sold. Superficial books, pamphlets, and papers, with their boasting pretensions, and novel, external BOBEAS — BREVITY. 6» attractions, prey upon our precious time like the everlasting talkers of nonsense, and both should be treated with ceremoni- ous neglect, if we value our time and our intellectual and moral existence. [See 782.] 86. BOREAS. There is a teremendous holo That's centered near the northern pole, From whence these flambeaus take their rise, • And spangle round the azure skies. Ed. If the above lines do not satisfactorily account for this I phenomenon in nature, we must wait patiently till the march I of science gives us a better solution. 87. BORROWING. Ed. Borrowing is of more than one kind. There is bor- 1 rowing in the absence of the lender, which, in plain English, is taking without liberty, and may be called villanous borrowing. [Then comes borrowing, without returning, which is vexatious borrowing. Next to this is the borrowing of razors, nice arti- [ cles, and delicate machines, which is impudent borrowing. Fi- nally, comes along the borrowing of provisions, hoes, shovels, scythes, school-books, soap, candles, and the like, which may be [called everlasting borrmoing. 88. BREVITY. Sh. Brevity is the soul of wit. And tediousness the limbs and outward flourishes. "Words, like the sybil's leaves, increase in value as they [diminish in number. A mist of words, Like halos round the moon, though they enlarge The seeming size of thoughts, make the light less. Pope. Words are like leaves, and where they most abound, Much fruit of sense beneath is rarely found. The shortest answer is doing the thing. Brief and terse discourses are a desideratum. Better to jend away hearers longing than loathing. Ed. If brevity is not positively virtuous, it is so necessary 6* ■i.i.-^,-^.",- tia L-ui'^k. 06 BUVBERT — BtTBBLES. and important, that neglecting to cultivate and practise it ought to be ranked among the vices. 3. Brevity is the golden rule of literature. v 89. BRIBERY, BRIBES. Sh. Though authority be a stubborn bear, yet he is oft; led by the nose with gold. No faith is to be expected from him who will take a bribe. Ed. Bribery will account for many unaccountables, and is one of the standard vices in high places, as the Scriptures plainly teach. A bribe in hand, betrays mischief at heart. 90. BROTHERHOOD. Coipper. I was born of woman, and drew milk As sweet as charity from human breasts. I think, articulate — I laugh and weep. And exercise all functions of a man. How then should I and any man thai lives Be strangers to each o*her ? Pierce my vein, Tpke of the crimson stream meandering there, And catechize it well : apply thy glass. Search it, and prove now if it be not blood Congenial with thine own : and if it be. What edge of subtlety canst thou suppose Keen enough, wise and skilful as thou art, To cut the link of brotherhood, by which On*» common Maker bound me to the kind ? Acts 17 : 2G. And hath made of one blood all nations. 91. BUBBLES. • Soap-bubbles glitter most, just before they burst. So with our fond earthly schemes. £d. A bubble is a fit emblem of our earthly existence, which begins with insignificance, expands till it becomes swollen with pride, and decked with vanity, but is ever liable to break its golden cord, and drop into dust and oblivion, like the burst* ing of a bubble. BUSmESS — CALiniKT. «f ■actise it ought 1 i 92. BUSINESS. Ed. Mind your own business, but first mind what business you make your own. What is every body's business, is nobodv's. Business makes a man, as well as tries him. Ed. Must not Beelzebub, then, be well made and tried ? Job 1: 7, and 1 Pet. 5: 8. Activity and precision are the life and essence of business. 93. BUSY-BODIES. Ed. Busy-bodies are those badly out of place, busy iu do- ing mischief, and artfUl in selecting irresponsible, out-law busi- ness. 1 Tim. 5 : 13. They learn to be idle, wandering about from house to house ; and not only idle, but tattlers also, and busy- bodies, speaking things which they ought not. [See 572.] 94. CALAMITIES. It were no virtue to bear calamities if we did not feel them. Calamity is man's true touchstone. Henry. Those that follow God fully in times of general apostasy, he will own and honor in times of general calamity. Ed. Calamities bring strange things to light, and disclose the hidden corruptions of the heart to those who are properly exercised under them. » lb. Great calamities break down body and mind, but they break up mountains of vice, break in pieces the oppressor, and make mankind know that God is the Lord in the midst of the earth. lb. Calamities — the climax of mural medicines, resorted to by Providence, when milder remedies fail. [See 605.] 95. CALUMNY. If a good life does not silence, it will disarm calumny. Lavater. His calumny is not only the greatest benefit a rogue can confer on us, but the only service he will perform f
Kservmg it. Charity, like the sun, brightens every object on which it Bhines : a censorious disposition casts every character into the rkest shade it will bear. 72 CEKEMONT, CERTAIN KNOWLEDGE. ! Demosthenes. The best way to stop censure is to correct self. Ed. Censure seldom seeks or endures the presence of itji object. Jb. It is not enough to justify us in censuring and dcn*juac. ing others, that we )iave evidence of the^r fault. »i whicii araoufir. to pn>bability. Tlie evidence should be t.oncludve and irrcsisti- hie. "VVe should also have i clear conviction, liom mature re- flection, that die reproachful truths Cu^/k to be uttered — that their proclamation is adapted to accomplish -ome d^'finite and important end, before we procla"ni them trom the house-topa. Wft must also first 'ost out the beam out of ^ur own eye, or censnr'% lik" the spiiud cast out by Sceva's sou.?, will turn and rend as. V; hen a 1 1 oilier lir^^tspasses against us, we are bound first to tell \\m lus f lult in private, and faithfully to seek hia ackiv)T!iri'-'dginej>t n.id reformation. If this fails, tiic publication of hi' ifiauit should be no wider than the public go<)d requires. | [See 808.] 104. CEREMONY, CEREMONIES. Ceremonies are the smoEe of friendship. JE!d. CJei-emony is indispensable in those who have nothing better to j-ecommend them. 105. CERTAIN KNOWLEDGE. Spring. Men who lore the Bible, know that it is true. Its truths accord with tlieir own experience. They perceive their excellence and beaut)i. They have felt them ; they have han- dled them; thoy have tasted and enjoyed them; and those wants of the soul which have so !ong been mocked, deluded, and unrelieved, have /bund in them that satisfaction and peace which have elsewhere been sought in vain. Tlie Scriptures lb: the certainty of religious truth. Few principles are of higher importance than that truth, so far as it is attained, can be known with certainty. Wheie can be imaginf.^ b more dreadful state of mind than one of uncertainty as f most iriportant and vital moral subjects ? Is there suc^ ■ jii.g as Gjd ? Is there a i re state of immortal exis* !.\x;t Is there pak-don for the ^ .^ ? At what rate shaL i ^ rsiunato ih« E. CKRTAINTY — CHANGES AND REVOLUTIONS. 73 is to correct presence of ita % ami cieivjuac- whicii araou^ir. '6 and I'rrfisisti- om maturo re- uttered — thai ne df'finite and he hoiise-topa. *| r own eye, or , will tun* and we are bound Uy to seek hia the publication good requires.. have nothing t is true. Its HJrceive their ey have han- n; and those !kcd, deluded, ion and peace le Scriptures Jiples are of attained, can in* .^ I? more M( e roost '^'^- t jii-g as f Is there siunato ihe inipcry of the mind jthat ponders upon these momentous ques- tions with doubt and uncertainty ? JEd. Some of our knowledge is intuitive, the gift of our Ci'Cfitor, and the original and main ground of certain knowl- et^gc A person had better doubt his doubts, or even his fec- ultv o' doubting, than to doul)t his intuitive tmowledge. [Sec j53.] 106. CERTAINTY, OR MORAL NECESSITY. Ud. A world of complaint and unbeUef has been niajiifeste4 1 all iges, in reference to the idea of a moral necessity, or ab- tolute certainty of our so acting, as to fulfil the etemstl, univer-; sal, and infinitely wise and benevolent purposes of Heayen. But there is no avoiding the complete and overwhehaing evi- dence of this fact. Lei any one try to stop the current of hin thoughts, vohtions, sensations, and feeUngs, and thus wind up and stop his moral agency for one hour, and he will find more than a match for his feeble powers, which will convince hin^, if he is couvincible, that he exists and acts by a cause from with- out, which ijivolves the idea of moral necessity. 107. CHANCE, HAP-HAZARD, ETC. He seldom lives frugally, who lives by chance, £d. Of all hap-hazard adventures, matrimonial ones are the most unwise for this life — tnisting in dreams, visions, ao4 spiritual knockings, for the life to come. [See 377.] 108. CHANGES AND REVOLUTIONS. We often speak of being settled in life ; we might as well think of castinj; rncnor L. the midst of the ocean, or talk of the permanent situation of a stone tLat is rolling down hill. The greatest changes in the face of nature, and in the condi- tion of mankind, often take place the most imperceptibly an() quietly. Young. A new world rlncs^ nnl new manners reign. Ih. K,:y?h nijfht we die, Tvach ni' . ^xe born anew each day, a life 1 How re lid all, whe"^ change shall be n" mv.re. jKtm. God subjects mankind to greater, moi3 numctrous afd more p'u-prising changes, :han he does any other of bis intelli- 7 w ii w "0 74 CHANGES DESIGNED FOR GOOD. gent creatures. The rich become poor, and the poor become rich. The low are exalted, and the exalted abased. One day they are joyful, and another sorrowful. One day they lead, and another they are led. One day they are in health, and another they are in pain, sickness and distress. One day they are rejoicing with their friends around them, and another they are bereaved and drowned in tears. Such are the change;* constantly passing over individuals ; but still gi'eater changes and revolutions are frequently passing over whole nations and kingdoms. So that this whole world is a constant scene of changes and revolutions in the state and circumstances of man- kind. Jb. All things are in motion. The material, animal, and moral world are perpetually changing. There has been a con- stant succession of rising and falling; empires from Nimrod. The political world is still in convulsions. One nation is fall- ing into the hands of another. Large kingdoms ai'C crumb- ling to pieces. Societies, civil, religious, and litei'ary, are sub- ject to continual changes. Families are changing from gener- ation to generation. Individuals are still more liable to perpet- ual changes of body and of mind. Men are perpetuaDy changing circumstances, rank, characters, customs and man- ners, opinions and pursuits. The fashion of the world passeth away. [See 820.] 109. CHANGES DESIGNED FOR GOOD. JEhii. Wliy has God oaus^^ so many changes and revolu- tions to pass over the world? One reason is to make the world know that he governs it. More than tifty times God gives this rea^ion for great revolutions and changes : " that ye may know that I am the Lord." Another is, to displ ',y his perfections. Great clianges display great power, wisdom, good- ness,, justice, and sovereignty. Anotlier i.<, to draw forth the talent and abilities of men. Great changes niake great men. When great things are to be done, great men are raised up to «lo them. A thousand distinguished characters would have lived and died in obscurity, had not the changes of the world '""lied for their great exertions. Another is, to discover the ccrrt ,.^ ,.-^^ '^:*' %- CHANGING PLANS — CHARITY. tions of the human heart. Great changes are great trials, and these always tend to lay open the great depravity of human nature. God causes great changes, to restrain the corruptions, and refine the graces of men. It is the character of ^;'T;.r ■Y^--^'ir^X--^^r 76 CHASTISEMENT — CHEERFULNESS. vaunteth not itself, is not puffed up, seeketh not her own, re- joiceth in the truth, and beai*eth all things," has perhaps been more mutilated and shorn than any of the graces or virtues of Christianity. Her nam,^ is > loarly all that is left of the original. He gives twice vho gA»nf u a trice. SoiUh. Let tiiose who do not proportion their charities to their estates, tiernble lest God proportion their estates to their charities. [See 533.] 113. CHASTISEMENT. Let punishments be few, and ccr ivu., iliough dt-iayed to give time for offenders to reflect, and for evil passions to cool. He who discreetly chastiseth one, amendeth many. Md, God chastises his children for their benefit, and requires parents to spai'C not the rod, when needful to secure the obedi- enco and subordination of theirs. It is an unscriptural, puerile, and visionary discovery, that all chastisements are needless and injurious. [See ID.] 114. CHASTITY. Varle. Cliastity consists in a fixed abhorrence of all forbid- den sensual indulgences ; a recollection q£ past impurities wii'i shame and sorrow ; a resolute guard over the thoughts, pas- sional, and actions ; and a firm abstinence from the most distant approaches of lust and indecency. Addison. Nothing makes a woman more esteemed by the opposite sex, than chastity. Hoscommon. Immodest words admit of no defence ; Th< .vant of decency s want ot sense. JSd. Chastity in words is excellent ; in actions, super-excel- lent ; in thought and affection, preeminent ; and in priviy|;e as well fts public, a rare jewel that is incomparable. 115. CHEERFULNESS. Cheerfulness, temperance, and trrvnquillity are nature's best nurses. Cheer up ; God is where and \\ aut he vas. Addison. Cheerfulness is the i'ost promoter of health. Re- t lings and murmurings of the heart give imperceptible strokes to those delicate fibres of which the vital parts are composed, CHEERFULNESS. ii and wear out the machine. Cheerfulness is as friendly to the mind as to the body. It banishes all anxious care and discon- tent ; soothes and composes the passions, and keeps the soul in a perpetual calm. lb. The cheerful man is not only easy in his thoughts, but is master of his powers and passions. He relishes whatever is good; partakes of whatever pleasures nature has provided for him ; and does not feel the full weight of the evils which befal him. lb. A cheerful temper, joined with innocence, will make beauty attractive, knowledge delightful, and wit good-natured. It will lighten sickness, poverty, and affliction ; convert igno- rance into an amiable simplicity, and render deformity itself agreeable. A cheerful spirit in a time of misfortune, is meat and drink. It is strength to the arm, digestion to the stomach, courage to the heart, activity and happiness to the life. A prosperous man can afford to be melancholy y but if the poor and miserable are so, (hey are ' of all men most miserable.' Cheo'ful looks mnke every dish a feast. Sidit '. Youth will never Lve to age, unless they keep them- selves in breath with exercise, and in heart with joyfuiness. Sh. Lay fside life-harming heaviness, And entertain a cheerful disposition. lb. A merry heart goes all the day ; Your sad, tires in a mile-a. lb. Wise men ne'er sit and wail their loss, But cheerly seek how lo redress their harms. ' ' Rush. One reason why the Germans seldom die Mrith con- sumption is, because they are always singing. To act with energy, we mu3t be cheerful. The only way to escape the evils of life is to rise above them. Prof. Park. It is difficult to say how much of the usefulness of Dr. Emmons had been lost, if he had harbored that anile bigotry which would banish from our spiritual mechanism the lubricatmg oil of joy, without which the wheels drag, and the machine wears out. A man who could say, when nearly a T" •7d CniLDnOOD — CHILDREN. century old, " I never took an hour's exercise for the sake of exercise, in my life ; " who had studied on an average ten hours a, day for more than half a century ; such a man would have become a morbid hypochondriac, or an obtuse plodder, unless Ws mind had received relaxation and tone, and elastic versatile energy, from the use of that gift which distinguishes men from brutes, and sane men from idiots. Indeed, there must have been some Such recreation, in order to perpetuate his life through so many eventful periods, amid so many perplexing and fatiguing studies. A happy temper, like tlie JEolian harp, sings to every breeze. iThe cheerfulrtiess of main prolongeth his days. Cheerfulness and good nature are the ornaments of virtue. Encyclopedia. A cheerful man will do more business, and do it better, thian a melancholy one ; besides diffusing happiness every Where hfe goes. Mdntaigtie. The most manifest sign of wisdom is continued cheerfulness; ber estate is like that of things in the regions above the moon, always clear and serene. .Ed. A cheerful person lives upon hope ; a desponding one, •npOn fear ; the one enjoys, the other suffers all things : the life of the one is a scene of vigor and accomplishment; that of the other, of feebleness and defeat ; the one makes all around him happy ; the other, miserable ; \yhile the one pleases God, and honors religion and humanity, the oUier offends all, injures all, and will at length be cast off by all. 3. Cheerfulness has its origin and foundation in benevolence. Who would enjoy all beings and things, must first make then good his own. lb. Cheerfulness is the offspring of piety, the handmaid of health, and the companion of usefulness and accomplishment. lb. Be cheerful and joyful, always having something in mind sufficiently elevated to make you so. Solomon. A merry heart doeth good like a medicine ; but a broken spirit drieth the bones. [See 415.] 116. CHILDHOOD, CHILDREN. Childhood is like a mirror, catching and reflecting images from all around it. ' t CniROGRAPHT, CHRIST JESUS. 79 ' the sake of rage ten hours 1 would have lodder, unless astic versatile hes men from •e must have uate his life 7 perplexing every breeze. 3 of virtue, business, and ng happiness is continued the regions )onding one, igs : the life that of the around him 3 God, and injures all, enevolence. make then mdmaid of ishment. ing in mind licine; but ng images Solomon. Childhood and youth are vanity. Ud. Vanity of thought and comprehension ; vanity of physical, intellectual, and moral strength ; vanity of attainment in experience, obser- vation, wisdom and knowledge ; vanity of purpose ; vanity of pursuit and employment ; — all, all vanity. Happy are those who put off childish things as they advance in years. A Child — God's problem, waiting man's solution. The child is the mirror of the adult Men may learn their own nature, by observing the developments of children. Thompson, ( 0.) Children make a world of care and trouble, and pay for it all as they pass along. Ed. The Grod above forms children philosophers ; but the god beneath afterwards transforms them into skeptics. Ih. Very naughty children become teachers of their parents, somewhat as Gideon taught the men of Succoth. Jud. 8 : 16. 117. CHIROGRAPHY. Burritt. To correspondents we wish that elevated attainment of moral honesty, a disposition, not a capacity, to write a fair, open, honest hand. An unintelligible, slovenly chirography would seem to be the original sin of genius, not the mark of it, as some seem to suppose. "We would duly appreciate every premonitory symptom of genius, but for the life of us we can see no finger-prints of Divine inspiration iu a bush-fence of hie- roglyphics as illegible as snail-tracks on the sea-beach. Unintelligible language and chirography are lanter. s without a light. 118. CHRIST JESUS. A Description of the Person of Jesus Christ, said to have been found in the ancient manuscript sent hy PuUius Lentilus, President ofJudea, to the Senate of Rome. There lives at this time in Judea a man of singular character, whose name is Jesus Christ. The barbarians esteem him a Prophet ; but his followers adore him as the immediate offspring of the Immortal God. He is endowed with such unparalleled virtue, as to call back the dead from their graves, and to heal every kind of disease with a word or touch. His person is tall 80 CHRIST JESUS. and elegantly shaped; his aspect amiable and reverend; hig hair flow? in those beautiful shades which no united colors can match, falling in graceful curls below his ears, agreeably couch- ing on his shoulders, and parting on the crown of his head. His dress is of the sect of the Nazarites. His forehead is smooth and large ; his cheek without either spot save that of lovely red ; his nose and mouth ar'^ formed with exquisite symmetry ; his beard is thick, and suiial>Ie to the color of his' headj reaching a little below his chin, and parting in the middle like a fork ; his eyes are bright, clear, and serene ; he rebukes with mildness, and invites v/ith the most tender and persuasive language ; his whole address, whether word or deed, being elegant, grave, and strictly characteristic of so exalted a being. No man has seen him laugh, but the whole world beholds him weep frequently ; and so persuasive are his tears, that the whole multitude cannot withhold their tears from joining in sympathy with him. He is very modest, temperate, and wise. In short, whatever this phenomenon may turn out in the end, he seems at present to be a man of excellent beauty, and Divine perfections, every way surpassing the children of men. Ed. Whelher the above description was ever sent to the Senate of Rome or not, it has some veiy striking resemblances to the original. Ed. Christ had the proper works assigned him to develop his perfections. He was appointed to set an example for the world, and to reflect the pure image of the heavenly. He was born to bear witness to divine truth, and to announce her prin- ciples in contrast with all opposing errors. He was sent to lay a foundation for that kinirdoni of grace and glory, to subserve which, "earth rose from . The nominal church of Christ is a splendid imposition. It is a great swelling vanity, with moral perfection only in pre- tence. When this ecclesiastical bubble shall burst, the amazing imposition w'\ vanish away. But the true Church of Clirist will then arise from the dust of its moral imperfec Jons, and the obscurity of its relative condition, and fulfil its wonderful mis- sion on earth, preparatory to still more astonishing glory in heaven. Ti^en will it appear (hat God created all things, " To the inteut that now unto the principalities aad powers in hea- venly places might be known by the Church the manifold wisdom of God." 126. CHURCH AND STATE. Prof. Park. The pride of the world is superficial, when compared with that of a priesthood flattered with the temptation of wielding the strong arm of civil governmonf, in the enforce- ment of their own creed. The human soul is too weak to bear a union of the temporal witii the spiritual authority. JiJd. Wherever the nominal chui-ch has assumed civil juris- diction upon earth, it has always been extremely uncivil and oppressive. Ecclesiastical tyranny has filled a largo portion of the world with persecution, lamentation, and wo, from time immemorial. 127. CIRCUMSTANCES, CIRCUMSTANTIAL. Man is the child of cu'cumstftnces. Cii'cumstanccs alter cases. He is happy, whose circumstances suit his temper ; but he is more happy, who can suit his temper to any circumstances. j&m. Men may possess great talents, and yet never find a proper opportunity of displaying them to the best (whantagc There must be an extraordinary concurrence of circumstance?, , -5Sf■.■'^:^5'* Tl CIRCUMSTANCES. Ho in order to give great men a proper sphere of action. It is only now and then that a scene ope»s to draw forth the latent energies of a great mind. In the history of the world, we find a few such scenes. There was a time, when God gave one man an opportunity of saving not only his family, but his race. This was the time of the Flood, when Noah was made the father and saviour of the world. There was a time, when whole nations were to be destroyed, to pave the way for the deliver- ance and prosperity of tiie church. That was the time of Moses, and that was the opportunity which God gave him to display all his greatness. God appointed a time to destroy the enemies of his chosen people, and strike an awe upon surrounding king- doms. ' vas the time of David's glory and triumph. There was a 'Jnie, when a single man had meditated, and well-nigh accom^ ''•^'ed, a design of destroying the whole body of the Jews. That was the time to display the power and virtue of Mordecai. To add no more, tliore was a time, when a small nation of about a hundred and twenty thoujiand men, were to gain the empire of the world. Tiiis amazing scene was reserved for Cyrus, and gave him an opportunity of displaying all his virtues and talents, and of transn)itting the fame of both to the latest posterity. The hand of God is always concerned, not only in giving great men their talents, but also in giving them proper opportunities of exerting them in the service of their Maker and of their fellow-men. IJd. Nature confers genius, education furnishes minds ; but circumstances. Divinely controlled, make distinguished men develoj) their genius, manifest their surprising powers, and invest their deeds with fame. God himself has formed earth's mighty men, to fulfil his own counsels, though they have com- monly ovorUx>ked his hand and designs. A remark often strikes, not from its merit, but because it is opportune. Repeated without the circumstances, it loses ita power to intereit. Aware of this, a cl(>rgyman, being requested *o publish a discourse? ij[)on the day of jiidgment, delivered in a Ihunder-stor/'j, a.«sonl(d, on condition uiey would jorm< the thun- (Uir-ittmn with it. 8 ■\-- 86 CIVIL GOVERNMENT — CLOAVNISHNESS. JEd. The province of wit lies chiefly in the circumstantial. Description is subUmity, reasoning emits light, but a peculiar and striking combination of circumstances makes amusement. 128. CIVIL GOVERNMENT. Mm. Civil government is extremely complicated and ex- tensive. It eihbraces all the objects in this world, and all the interests and concerns of men in this life. No species of human knowledge is foreign to the business of a statesman, who needs to be universally acquaint'ed with men and things. [See 400.] 129. CIVILITY, CIVILIZATION. Civility is a kind of universal charm. The wish of each sex to please each other, seems to have given the first impulse to polished manners, and elegant lu is, and thus to lie at the foundation of civilization. Urbanity and civility are a debt we owe to all men. 130. CLEANLINESS. Socrates, though primarily attentive to the culture of his mind, was not negligent of his external appearance. His clean- liness resulted from those ideas of order and decency, which governed his actions. The care he took of his health resulted from his desire to preserve his mind free, tranquil, and vigorous. Cleanliness is next to godliness. Pollute not your mouth with filthy talk ; your nose, with filthy snuiF; your lips, with filthy tobacco; your breath, with filthy alcohol ; your body, with filthy lusts ; nor your manners and morals, v/ith filthy companions. Ed. Cleanliness — the moderate and reasonable tax which society imposes for her favors. When not paid, it should be collected by legal force. 131. CLOWNISHNESS. Butler. A clown is a centaur, man and beast ; a crab en- grafted on an apple. He was neither made by art nor nature, but in spite of both, by evil custom. He is like Nebuchadnezzar after he had been a month at grass ; but will never return to be a man again as he did, for he despises all manner of lives but his own. Ed. Elevated female influence is a capital preventive of -j ,: --V COFFEE — COMBINATIONS, FAJ.SE UNIONS. 87 umstantial. a peculiar usement. and ex- and all the s of human who needs ;See 4G0.J MS to have egant arts, [1. tire of his His clean- ncj, which ih resulted 1 vigorous. lose, with eath, with manners ax which hould be crab en- r nature, idnezzar im to be ives but itive of ju\'eriile clownishness, a fact which all parents ought to know. [See 257.] 132. COFFEE. N. T. Ev. It is estimated that forty-Jfive thousand tons of coiTee were consumed in the United States in 1840. Ed. Strong coffee and strong tea are " strong drink," and if not ^^ raging" they are highly corroding. The inventors of these mischievous beverages would have a fearful account to render, should they be held responsible for all the natural evils they have brought upon the human race. The sooner these, with tobacco, opium, and other narcotics, go out of common use, the better. Heaven speed the annihilation of these terrible enemies to man. 133. COLD, COLDS. Ed. Whether cold is the absence of all heat, or heat the absence of all cold, or whether both are positives, they are the instruments of immense positive evils. lb. Cold weather — when the mercury is below zero ; the wind, cutting ; the snow, on its wings ; and the human constitu- tion nearly worn out. lb. The best way to cure a cold is, not to catch another. lb. " Starve a fever, and cram a cold," — i. e. with fasting, because a cold is a fever. lb. Zealously nurse a cold with warm weather, and light and scanty food, till well cured, or repentance will be upon you. David. "Who can stand before his cold ? * 134. COMBINATIONS, FALSE UNIONS, ETC. Ed. A union of temporal interests often unhappily commingles opposite moral sentiments. Em. Among the various denominations of Christians, there are not a few who are afraid to avow their religious sentiments, and wish to conceal them ; and all these are very much disposed to unite together, though they are ignorant how much they differ from each other in opinion. There has been a great deal said and something done lately, in respect to forming a great and general union among those who are known to entertain different opinions concerning the peculiar doctrines of the Gospel. Many V"- 88 COMETS, COMMERCE. are willing to Bay, that this is prop^^r, and would have a happy tendency to promote the cause of true religion. But are there not other reasons, which impei'ceptibly warp their judgment? f)o they not doubt the truth of their own religious sentiments ? Do they not wish to be countenanced and supported in conceal- ing their doubtful sentiments ? Do they not desire to form a strong combination against those who are so presumptuous, as to avow and preach the pecuLa; doctrines of the Gospel, by which they implicitly condemn then* wavering opinions ? If this union could be formed, would it not be a union in error, in opposition to truth? Would it not tend to strengthen and increase all the religious errors which now exist, and prepare the way for the spread of infidelity and skepticism ? Would it not be a violation of all the precepts of the Gospel, which require Christians to be united in the truth ? JEd. False unions have a solemn and explicit rebuke in the ]\Iosaic prudential maxims relative to the corrupt nations of Canaan. [See 148, 9G3.] 135. COMETS. In different ages, there have arisen pei-sons too great or too good for the times in A\'lnch they lived ; persons like Israel's Prophets, of whom " the world was not worthy." Thesehave been the comets of our moral world. Young. Hast thou ne'er seen the comet's flaming -light ? Th' illustrious stranger passing, terror sheds On gazing nations, from his fiery train Of length enonnous ; takes his ample I'ound Through depths of ether ; coasts unnumbered worlds, Of more than solar glory ; doubles wide Heaven's mighty cape ; and'* hen icvisits earth, From the long travel of a thousand years I Thus, at the d(.'stincd period, shall return He, once on earth, who bids the comet blaze. 136. COMMERCE. Commerce gains credit by carrying civilization and Chiis- tianity ; but loses by carrying vice, or oppression. Ed. Commerce, when morally contraband, is a nuisance, COMMOX SENSE — COMPANY, COMPANIONS. 89 and sooner or later will impoverish. The present gain from such commerce is a stupendous humbug, which has duped millions to their undoing. 137. COMMON Ji'lNSE. Fine sense, and exalted sense, are it half so useful as com mon sense. There are mc.ny persons of wit, where there is one man of common sense. White. Common sense is the fundamental rule by which to interpret Scripture. Beattie. Common sense is nature's gift, But reason is an art. • Em. Common sense is not that sense which mankind com- monly exercise; hv^ tlidt sense which they all possess, and would always excv.se, were it not for the depra>icy of their hearts. Colton. Common sense punishes all departures from her, by forcing those who rebel into a, desperate war with all facts and experience, and into a still more terrible civil war, with each other and with themselves ; for we retain both our bodies and our souls, in spite of the skeptics, and find, " That parts destroy'd diminish not the whole. Though Berkley take the body, Hume the soul." Md. Common sense is nature's defence against tin' st rea- sonmg. Bible. Why, even of yourselves, judge ye not wiia '\- right ? [See 490.] 138. COMMONPLACE MAXIMS. A place for everything, and everything in its place . Wife. I wish all my family had a place in their practice for this maxim. It is a good rule to have a rule. Bd. God is the only being who has a plac. right road, who is studiously forsaken by all bad company. Fr. Pr, Tell me your company, and I '11 tell you what yc u ujo. Tell me with whom you go, and I will tell you what you do. He that lies down with dogs must rise up with fleas. Lavater. You may depend upon it, that he is a good man whose intimate friends are all good, and whose enemies are characters decidedly bad. Encyclopedia. The most agreeable companion is a simple, frank person, without any pretensions to greatness ; one who loves lifej and understands the use of it ; alike obliging at all hours ; above all, of a golden temper, and stedfast in friendship." For such a one, we gladly exchange the greatest genius, the most briUiant wit, the profoundest thinker. JUm. The inordinate love of company is the thief of time. Those who indulge this disposition lose many precious oppor- tunities of performing the duties of life. If this habit be early formed, it seldom fails of ruining the person through life. Fuller. It is best to be with those in time, that we hope to be with in eternity. Henry. Evil fouvr-aivy is the adversary's ground ; and they who venture upcn - seliom come off without being tempted and snared, as Peter was, or buffeted and abused, as his Master was. He that sinks into familiarity with persons much below his own level, will be constantly weighed down by his base con- nections ; and though he may easily sink lower, he will find it hard to rise again. Good company and good conversation are the sinews of virtue. Solomon. He that walketh with wise men shall be wise : but a companion of fools shall be destroyed. Paul. Evil communications corrupt good manners. [See 162.] 140. COMPASSION, TENDERNESS. God's compassion to us should make us compassionate one to another. Compassionate persons cannot be extortioner. JEd. Compassion is a moral luxury, enjoyed by all good beings, in proportion to their benevolence. COMPETENCE, COMPLACENCY. 91 y forsaken you do. i. ?ood man mies are a simple, one who "ig at all 'iendship.' «ius, the of time. l^s oppor- be early fe. 5 hope to ^nd they 3ted and 3ter was. elow his ise con- 11 find it ■ virtue, e wise : 162.J one to good Pr. 12 : 10. " The tender mercies of the wicked are cruel." Bd. They withhold and withstand needful corrections, to the destruction of souls. " Great are thy tender mercies, O Lord." " The Lord is good to all, and his tender mercies are over all his works." jBc?. Such expressions indicate the infinitude and immutability of that Divine 'tenderness or compassion, which is so perfect as to be moved by every painful sensation in angel, man, animal, and insect, throughout the whole universe. Tbe tenderness of the kindest mother that ever sooth< >' 1 !■ coldness and roughness, when compared with the tc s of our heavenly Father, Saviour, and Sanctifier. W will not the hearts of sinners melt in godly sorrow, for i,... com- mitted against such a God ? JSd. Compassion, when holy, is a benevolent, kind, tender sympathy with all sufferers who have a rational or sensitive being, wherever they exist. When only a mere animal affec- tion, and destitute of benevolence, its operations confer more or less inferior happiness. But where connected with true benev- olence, it becomes a source of delectable enjoyment. It is, with- out doubt, one of the cardinal sources of Divine felicity. 141. COMPETENCE. A competence is all we can enjoy ! O, be content, where Heaven can give no more. The definition of " enough " Most persons find a problem tough ; Pei-haps the best one given yet, Is " something more than one can get." Competence can be attained only by attention to frugality. Young. Man wants but little here below, Nor wants that little long. 1 12. COMPLACENCY. Ed. The heedless, improper, and flattering expressions of complacency towards those who merit no Christian fellowship, but rather reproof, have destroyed more souls than Alexander, Caesar, and Napoleon ever did hiunan bpdies. Many professed Christians control their complacency badly. Jb. The complacency between the spiritual bridegroom ^ IMAGE EVALUATION TEST TARGET (MT-3) 1.0 I.I liSi lii£ 112.2 "^ lifi ill 10 IIIL25 i 1.4 1.6 /a /a .s!- ^ > /> y /^ Photographic Sciences Corporation 33 WIST MAIN STRUT WHSTIR.N.Y. 14S80 (716) S73-4503 J^.^ if. 92 COMPLAINTS — COMPOSING. and the bride, will answer to the loveliness of Christ, who is " the chief among ten thousand, and altogether lovely," and the ultimate loveliness of the bride, whom Christ intends shall be " without spot, or wrinkle, or any such thing," and inexpressibly glorious. 143. COMPLAINTS, COMPLAINING. The time spent in complaining would often suffice to remedy the evils complained of. ' He that always complains, is never pitied. Dr. Camphell. No man was ever an efficient public servant — a benefactor of nations and of mankind — against whom there was not more or less of an outcry on the score of violence and severity. When error is confuted, when vice is reproved, when hypocrisy is exposed, the established course is, complaint and an outcry of uncourteousness, uncharitableness, unchristian spirit, and so forth ! Ed. More complaints and murmurs have been made against God, than against all his creatures. Genuine gratitude, thanks- giving and praise to him, therefore, must be as pleasing as they are rare in his sight. lb. The more perfectly a man performs all his duties, the more certain to hear loud and bitter complaints ; and the more persevering ho is in the pcHbrmance of his duties, the more sure to receive calumny and reproach. Our Saviour's life and precepts unite to show that tliis evil world is an enemy to grace. Jb. To complain nnd murmiu' during this life, and curse and blaspheme during the life to come, must constitute very mw- lovely, as well as unholy and unhappy creatures. , "Why 'will ye die, O house of Israel." [See G88, 792.] * 144. COMPLIMENTS. Insincere compliments are either flattery or hypocrisy. Ed. Compliments are prone to craze. Few persons can bear them, and the truly compassionate, therefore, will avoid inflicting them. wr). COMPOSING. Many persons write worse than they would, by straining to write better thnn thev can. IS COMPOSING, CONCEALMENT. 93 irist, who is \y" and the ds shall be expressibly i to remedy blic servant linst whom of violence s reproved, , complaint unchristian ade against tde, thanks* ing as they duties, the i the more the more 's life and y to grace. curse and very un- WhyVill isy. rsonS can (vill avoid 'aining to A clergyman, after having preached, acknowledged to Judge Niles that some how or other, he failed to get into his subject, while writing the discourse. The Judge replied. That is not the diflSculty, the subject never got into you. Chalmers. There is much wisdom in the following reply of Dr. Johnson to the question, whether, ere one begin to compose, he should wait for the afflatus, which is deemed by many the whole peculiarity of genius. " No, sir, he should sit down dog- gedly," was the answer of that great moralist. Whether it bo composition, o^ any other exercise of scholarship, I would have you all sit down doggedly, lest the afflatus never come. Ed. One sense of doggedly is " obstinate resolution" which trait of the dog it will do to cherish, if we are careful so to avoid others as to become neither doggish, no^ doggerel writers. A foolish sentence, put upon paper, sets folly on a hill, and is a monument of perpetual infamy. Ed. The two following are good rules in composing. 1. Have something to write. 2. Write something. [See 1013.] 146. CONCEALMENT, CLOAKS, ETC. Vice lives and thrives by concealment. Dr. Bellamy, when partially deranged, was once asked to confide some business to a person named, which the Doctor promptly declined, adding, " Ho is a mysterious character, and a mysterious character is always a dangerous one." Judge Reeve, of Litchfield, remarked upon this saying, that " It waa the sanest he ever heard uttered by an insane person." Ed. Selfishness and malevolence seek the drapery of benev- olence and beneficence, to hide their nakedness and deformities — thus doing homage to moral ViKtue. lb. Have a steady eye to openness and concealment, if you would discern between the true and the false in religion, mor- als, and friendship. lb. Providence and Time are the greatest temporal enemies of concealment. These enemies arc perpetually rending and annihilating cloaks of iniquity. lb. Eith<;r time or hiustoning eteniity will soon reveal all u CONCOKD. the secrets of unrighteousness. The more present concealment, the more future and eternal pubUcity. Hence nothing but the sin, equals the folly and shame of concealing ciimes and faults. < Confess and forsake,' is the true honor, happiness and glory of transgressors. [See 208, 438.J 147. CONCORD, HARMONY, UNITY. Unity is the bond of strength. Md. The strength of the Christian system lies in the com- plete harmony that runs through all the doctrines, duties, prom- ises, thi'eats, predictions, and statements of revealed religion. " Great is the truth, and must prevail." lb. The union between Christ and his redeemed bride, will be more intimate and blessed than any of the other imions be- tween God and his creatures. ' • 3. Nothing in the creation can compare with the unity of the . Godhead. The Father, Son, and Spirit have been, from eternity, associated in the most extensive, complicated, wise, benevolent, and glorious design' of creation and redemption that is conceivable. Infinite, natural, and moral perfection, and pro- tracted, inviolable cooperation and friendship, unite to constitute the perfection of the Divine unity. There is import in the phrase, " God is one.'' 148. CONCORD, SPURIOUS. Spring. The Pharisees were formalists ; the Sadducees were infidels ; the Essenes were enthusiasts and mystics, deeply im- bued with the Philosophy of the Platonic School, and regarding even their own law as a mere allegorical system of mysterious truths. But like Herod and Pilate, all these mutual sects for- got their mutual and minor alienations, in their absorbing en- mity to the Gospel of Christ^ it • Devil with devil damn'd firm concord hold : Men only disagree, of creatures rational. £d. So the Muse. But many seem confidently to imagine, that these disagreements among men, and all mundane wars, will soon be overcome, by virtue of the gi-and discovery or in- vention to " agree to disagree " in morals, and especially in religion. And when all professedly evangelical, and semi-evan- CONDITION — CONFUSION. 95 joncealment, bing but the } and faults. 3 and glory- in the com- uties, prom- ed religion. bride, will unions be- he unity of been, from M,ted, wise, mption that )n, and pro- o constitute 3ort in the lucees were deeply im- l regarding mysterious il sects for- 3orbing en- o imagine, dane wars, '^ery or in- pecially in semi-evan- gelical denominations, " firm concord hold," with each other, on the plan to agree to disagree, mj^ny seem confident that the United Church will be " terrible as an army with banners," and at once make conquest of the world. But if the policy to agree to dis- agree in religion should prove to be of the same nature as the concord of fallen spirits, the world may witness one more base and formidable ecclesiastical combination, before the millennium. [See 134, 963.] 149. CONDITION. External condition is a poor index of happiness. Pope. Honor and fame from no condition rise ; Act well your part — there all the honor lies. Ed. Present condition is nothing — moral character every- thing. ^ ^^^; ' 150. CONFESSION. '. ' N. Howe. Next to being always in the right, is to confess the wrong. Md. Confessional — A corruption of the word confession, and especially of the thing. lb. Who ingenuously confe^jes his fault to the offended, either mitigates or takes away the offence. 151. CONFIDENCE, CONFIDING. Confidence is the companion of success. Every Christian should have strong and abiding confidence in God, thnt what ought to be done can be done, and help with all his might to do it. Confide not in him who has once deceived you. Confide your faults and follies to but few, lest your confidence prey upon your credit. JSd. Trust in man as far as you must, but give your con- fidence to Him who cannot lie. 152. CONFUSION. JEJd. Many persons, whose hearts are confused with unbelief, arc prone to charge confusion upon the preachers of truth, and even u})on tlie Scriptures of truth, like the Welsh preacher, who, while expounding Scripture, came to a difficult passage, and remarked, " St. Paul appears very confused here, my brethren." 96 CONGllUITY — CONSCIENCE. ( Everything, when blended together, turns to a wild of notliing. Ed. Many discourses resemble such a wildei'ness. Job, 10: 15. "I ♦am full of confusion." Ed. This is bad; to be filled with distraction, is worse ; but to be full of mischief ^ is the superlative. Unbidden guests know not where to sit down, and soon find themselves in deep confusion. Ed. « What is the order of the day in Rhode Island ? " said one to Rev. Thomas Williams, who replied, " For everybody to give orders, and nobody to obey." Ed. The confusion of the worst times on earth is order, compared with the confusion of hell. Weeping, wailing, gnash- ing of teeth, cursing, reviling, blaspheming, and the like, will constitute a reign of terror. Those who sow to the wind here, will reap the whirlwind hereafter. 153. CONGRUITY. Every man should act conformably with his character and station. Ed. What if his chai'acter is bad, and his station a nuisance ? Ed. God's universal plan takes in all the incongruities in the universe, and turns them into shades to adorn the picture. "Nothing can be put to it, nor anything taken from it." [Sec 161.] 154. CONQUEST. Ed. The most valorous conquest is to overcome the world, the flesh, and the devil. lb. If a victory is to be measured by the power and strata- gem of the enemy, he is the great Victor who made the devil flee. lb. The conquest of Canaan, by Moses, Joshua and others, was by Divine command, which wa^ their excuse for inflicting dire and heart-rending calamities upon those corrupt nations, who had forfeited their lives and privileges. But few conquerors have such an apology for the use of the sword. 155. CONSCIENCE. Conscience is the universal court of equity. . Conscience is the inner chamber of justice. ,. .j^.,, . • CONSCIENCE. 97 of notliing. 'his is bad ; of mischief, 1 soon find and ? " said erybody to 1 is order, ing, gnash- e like, will wind here, racter and s station a igruities in he picture. from it." the world, md strata- the devil ind others, ■ inflicting )t nations, onquerors .M.xi Your conscience and looking-glass will tell jou w^hat none of your friends will. VairU, Conscience is the best of friends or worst of enemies in crealioil. He that loses his conscience has nothing tliat is left worth keeping. The jewel of a good man is a good conscience. It is desirable to satisfy others; much more so to satisfy ourselves. Nothing can pacify an offended conscience, but that which satisfies an oflfended God. Take care to keep a good conscience, and leave to others the care of keeping your good name. A clear conscience fears no accusation. . , Conscience is not the executor of Divine justice, but tlw guilty soul's accuser. Dickens. There is a Sunday conscience, as well as a Sunday coat; and those wlw make religion a secondary concern, put the coat and conscience carefully by, to put on only once a week. Ed, Conscience is a counsellor that should never be dis- missed. 156. CONSCIENCE DEMANDS OBEDIENCE. Bowen, The requisitions of conscience are unlimited, per- fection being the only standaid placed before us. Varle, The greatest deference, and precise obedience, are due the commands of conscience. J. Q. Adams to his Son. Your conscience is the minister plenipotentiary in your breast. See to it, that this minister never negotiates in vain. Attend to him in opposition to all the courts iin the world. PauL Herein do I exercise myself to have always a con- science void of offence. 157. CONSCIENCE, LIABLE TO IMPOSITION. Spring. Conscience may be so blinded, as to lead a man sincerely to do what is abomination in the sight of CSod. He may act from prejudice, selfishness, and malevolence ; and the 9 \' 98 CONSCIENCE PURSUES THE GUILTY. time may come, when, notwithstanding all the convictions of his conscience, like Saul of Tarsus, he may bewail the madness of his spirit, and see that h(5 was altogethei* without excuse. Pascal. AVe never do evil so effectually as when we are led to do it by a false principle of conscience. Napoleon. There is no chiss of men so difficult to be managed in a State, as those whose intentions are honest, but whose eon- sciences are bewitched. 158. CONSCIENCE PURSUES THE GUILTY. D. Webster. Tiiere is no evil which we cannot faco or fly from, but the consciousness of duty disregarded. lb. A sense of duty pursues us ever. If we take to our- selves the wings of the morning, and dwell hi the utmost parts of the sea, duty performed or duty violated is still with us, for our happiness or our misery. If we say the darkness shall cover us, in the darkness as in the light, our obligations are yet with us. We cannot escape their power, nor fly from their presence. They are with us in this life, will be with us at its dose ; and in that scene of inconceivable solemnity, which lies yet farther onward, we shall still find ourselves surrounded by the consciousness of duty, to pain us wherever it has been vio- lated, and to console us so far as God may have given us grace to perfoim it. Ed. There is no emancipation from a guilty conscience, but deliverance from sin. Landon. Deep in the heart is an avenging power, Conscious of right and wrong. There is no shape Reproach can take, one half so terrible. As when that shape is given by ourselves. There is no wretchedness like self-reproach. Sk. Who would bear the whips and scorns of time, The oppressor's wrong, the proud man's contumely, The pangs of love despised, the law's delay, The insolence of office, and the spurns That patient merit of the unworthy lakes, (When he himself might his own exit make. With a bare bodkin ?) Who would fardels bear. ions of hig laducss of use. we are led managed vhose eon- rr. fac^ or fly Jke to our- nost parts rith us, for ness shall ns are yet rom their us at its which lies 'unded by been vio- i us grace ience, but no shape CONSCIENCE, CONSIDEHATION. 99 ih. lely, To grunt 'and sweat under a weary life ; But that the dread of something after death,— The undiscovered country, from whose bourn No traveller returns, — puzzles the will ; And makes us rather bear those ills we have, • Than fly to others that we know not of? Thus conscience does make cowards of us all. Ih. Conscience is a thousand swords. Varle, Conscience has a thousand witnesses, and is next to God in judgment. 159. CONSCIENCE AIDS THE JUST. - Varle. A good conscience is to the soul what health is to the body. It preserves a constant serenity within us, and more than countervails all the calamities and afflictions that can be- M us. As health is the pamdise of the body, so a good conscience is the paradise of the soul. PauL Our rejoicing is this, the testimony of our conscience. Ed. Conscience rewards her obedient subjects and servants better than any other earthly master, external or internal. The righteous have a perennial source of exquisite internal joy which the world can neither give nor take away. 160. CONSIDERATION. Ed. Proper consideration will do that for vice, which patent medicines promise for disease. lb. Human consideration, like a jumping horse, is almost always to be found out of the right place. God requires men to " consider that the Lord he is God,'' and to " consider his wondrous works," and their own ways- He laments that they will not " consider their latter end." And he complains of them that " they consider not in their hearts that he remembers all their wickedness." These most important objects are the last ones that mankind are disposed to consider. But " God has made his wonderful works to be remembered ; " and if men will not attend to them here, they shall attend to them hereafter, when consideration will be painful beyond all present anticipO' Hon or conception. [See 7 91. J 100 CONSISTENCY, CONTAGION. ,, 161. CONSISTENCY. ' Consistency, thou art a jewel. Mm. Somewhere there must be a system of Divine truth tiiat is consistent ^ith itself, with facts, with common sense, consdence, an^ the Bible. B>. Consistency \» the beauty and ornament, if not the es- sence of good preaching. This arises firom considering the relatitm which one truth bears to another, and which each bears to the whole counsel aS Grod. Henry. In all God's providences, it is good to CMnpare his word and his works together ; for we shall find a beautiful har- mony between them, and that they mutually illustrate each other. God's universe has a perfect symmetry. Sin has coverec^ but not annihilated, the harmony that fills heaven, and will yet fill the earth with ecstasy. Ed. Consistency is a kind of Century-phmt, whose blos- soms are fiir between ; or a bird (^ paradise, that seldom is seen aliglited upon the earth. lb. Truth maintains a cmistant warfiire, c^nsive and de- fensive, agiunst all error, but knows no civil war. No self-evi- dent principle is clearer, than that truth is, and ever must be, harmmiious in all its parts. Facts always confirm each other. Mathematical truths have no power to subvert moral truths. [See 153.] 1G2. CONTAGION, CONTAMINATION. One scabbed sheep infects the whole fiock. JSd. Men are thrown into a panic by physical contagimi ; but run into moral contarainatiMi, inconceivably more loathsome, abominable, and dangerous, witho* t fear or hesitation. In this respect, they are as wise as doves, who are devoid of wisdom, and as harmless as those serpents, who are sure to bite and poison. lb. There is a single source of contaminati<»i in the United States, which most of our leaders strangely and obstinately over- look, that has already spoiled the beauty, and tarnished the glory, and jeopmxlized the vital interests of the nation. S(»ne of ness aroi wil [Se ine truth KQ sense. the es- ring the ch bears )are his iiiil har- ite each lovei'e^ will jet ie blos> Idom is ind de- ielf^vi- lust be, I other, truths. CONTEBIPLATION, CONTEMPT. 101 »gion; ^some, [n this isdom, e and Fnited over- i the S(Mne of us call ii the ^ comer-stone of American liberty and happi- ness," but all the rest of the world know it to be like a millstone around one's neck in the midst of the sea. American slavery- will soon sink all who uphold it, in infamy deep and dire. [See 139.] 163. CONTEMPLATION. Cowper. Therefore in contemplation is his bliss, Whose power is such, that whom she lifts from earth She makes familiar with a heaven unseen, ■ ' And shows him glories yet to be revealed. JSd. Contemplation, Consideration, and Meditation on things heavenly and divine, three duties and privileges strangely ne- glected by mankind. They arc the essence of rationality, the imperative demand of wisdom, and, to the virtuous, they give most exquisite enjoyment. Why has God taken so much pains to reveal the general resurrection and judgment, the glories of heaven and miseries of hell — the prospective view of redemp- tion and eternal progression, and other marvellous objects of faith, but to invite and encourage contemplation? 1G4. CONTEMPT. Sneers are the blasts that precede quaiTcls. ' None but the contemptible fear contempt. Contempt is the best return for scurrility. JiJd. Our Saviour taught and practised another and better way, — that of silence, and overcoming the evil with goocL Franklin. Christianity commands us to pass by injuries; policy, to let them pass by us. Hate injures not others : it is contempt that does the mischief. Since nothing is so intolerable as contempt, beware how you inflict it. Contempt is the sharpest reproof, seldom the most salutary. JEd. Be not indifferent to contempt, even from xery ordi- nary people, but ratiier look well to the cause of it, lb. Some contempt is " beneath contempt," like the kicking in the following anecdote. Mr. A., a large man of great Btrength and self possession, well versed in law, and quite in- fluential, while bearing down upon his opponents in to>vn raeet- 9* 102 CONTEMPT, CONTENTMENT. ing on an exciting question, received .1 violent kick from Mr. B., a very small and passionate man, of the opposite party. Ml*. A. received the somewhat painful insult vrith all thQ self possession of a Talleyrand, and took no notice of it, bat finished his speech. On reflection during the night, Mr. B. was led to fear that the mildness of Mr. A. was only a calm before a storm ; and em'ly next morning, fearing a legal summons, has- tened to the house of Mr. A. and said to him, " I am very sorry about that aflair yesterday ; I was a good deal excited, and I thought I would come down this morning and settle it.** ^ What do you refer to ? " said Mr. A. " Why I kicked you, you know, yesterday, in town meeting." " Did you ? " said Mr. A,, " I, did n't know any thing about it.** Jb. Some professed Christians cherish contemptuous feelings towards persons belwiging to rival pn^essions, rival denomina- ti(»i3, and those possessing disagreeable manners. Among these, they commonly include their personal enemies. With such feel- ings, they are very prone to form a habit of backbiting. Their contemptuous denunciations place them on a level with those they reproach. This practice ruins their influence to do good, and makes them unw^orthy of Christian fellowship themselves. One such sinner destroyeth much good, and brings immense reproach upon the cause of truth which he professes to advocate. It is impossible to measure the evils which one influential persop may do in a neighborhood and society, who falls into this mis^ chievous error. [See 840.] 165. CONTENTMENT. A contented mind is a continual feast. Contentment is perpetual riches and honor. Addison. Contentment produces, in some measure, all those effects which the alchymist usually ascribes to what he calls the philosopher's stone ; and if it does not bring riches, it does the same thing by banishing the desire of them. If it cannot re- move the disquietudes arising from a man's mind, body, or for- tune, it makes him easy under them. Swain. That lovely bird of paradise. Christian Content- mentj can sit and sing in a cage of aflUction and confinement, or fly isi tb CONTENTMENT. loa from Mr. te party. the self t finished ^aa led to before a ions, has- ery sorry id, and I "What m know, •• A,, « I feelings ^nomina- ag these, uch feel- Their lose they ood, and 58. One xjproach J. It is persciQ lis mifr. U those alls the oes the not Te- ar fw- satf or fly at liberty through the vast expanse, with almost equal sat- isfaction ; while " Even so Father, for so it seemeth good in thy sight," is the chief note in its celestial song. iSocrates. Contentment is natural wealth ; luxury, artificial poverty. Content is the philosopher's stone, that turns everything it touches into gold. It is a great blessing to possess what one wishes. An ancient philosopher replied, It is a greater, not to desire what one does not possess. He is not poor that hath not much, but he that wants more. Want lies in wishing. He lacks most that desires most. He is richest who does not covet, and desires least. The most con- tented are the most happy. Seeker. A contented heart is an even sea, in the midst of all storms. Sh. Poor and content is rich, and rich enough ; But riches, endless, is as poor as winter, To him that always fears he shall be poor. JSc?. The way to be contented is to have and properly exe- cute a firm purpose to get and do the greatest possible good. Nothing short of this can fill the heart of a moral agent with content. He who is contented, and master of himself, in a homely retreat, with a little, enjoys the wealth and curiosities of the world, better than the rich and powerful who possess them. The happiest are those, who, in the things of this life are content with food and raiment ; — not luxuries, but food ; not ornament, but raiment. The ambition of acquitting yourself well in your present sta- tion, is more noble than the greatest efforts to rise above it. The way to have all you want, is to want only what you can have. Willie. There is a jewel which no Indian mine can buy, No chemic art can counterfeit ; It makes men rich in greatest poverty, Makes water wine, turns wooden cups to gold ; ■'^, 104 CONTENTMKNT ( O.NTKAST.S. , Seldom it comes, tc few from heaven sent, That much in little — all in nought — Content. . ' H. K. White. Content can soothe, where e'er by fortune placed, Can rear a garden in a desert waste : This is the charm by sages often told, '' Converting all it touches into gold. Lady Manners. Contentment, rosy dimpled fair. Thou brightest daughter of the sky ; Why dost thou to the hut repair, ' And from the gilded palace fly ? ' I *ve traced thee to the shepherd's cheek, I 've marked thee in the milk-maid's smile ; • I *ve heard thee loudly laugh and speak. Amid the sons of want and toil. But in the circles of the great, Where fortune's gifts ai'e all combined, ' I 've sought tiiee early, souglit thee late. Yet ne'er thy lofty form could find. Since then from wealth and pomp ye flee, I ask but competence and thee. [See 424, 574.3 166. CONTRACTS. Whenever you buy or sell, let or hire, make a definite bar- gain, and never trust to the flattering lie, " We shanH disagree aboiU trifles.'* The best contracts are covenants to do good, depending upon God. [See G2.] I(i7. CONTllASTS. Ecclesiastictis. All th^ng^^^ are double, one against another. Good is set against evil, and life against death ; so is the godl;y against the sinner, and the sinner against the godly. Look upon all the works of the Most High, and there are two and two, one against another. Pythagoras. If there be light, then there is darkness ; if cold, then heat ; if height, depth also ; if solid, then fluid; hard- ness and softness ; roughness and smoothness ; calm and tem- pest ; prosperity and adversity ; life and death. musi in B| cor conr 1 1 CONTBAST AMONG MEN. 105 placed, bar- igree upon ther. odl> ^ook and ; if ard- em- Harris. The ^MM-iods of nature and of human affairs, are maintained by a reciprocal succession of contraries. Prof. Park. As in the imman body thei'e are antagonist muscles, so in the spirit hope finds its opposite in despair ; joy^ in sorrow ; confidence, in fear ; in short, every emotion has its correlate ; and one cannot be fully understood apart from its connection with the other. Ed. There is nothing like contrasts to impress natural and moral truths and beauties. We best see the beauties of holi- ness, by viewing them in contrast with the deformities of sin. The moral excellence of righteousness is impressed by the turpitude of unrighteousness. Contrasts are not mere reflectors ; they are nrngnifiers. Solomon, the wisest man, and David, one of the most distinguished statesmen and poets of antiquity, made more use of contrasts, in illustrating truth, than of any if not all things beside. In nothing does the wisdom of God appear more glorious and impressive, than in devising the manifold and astonishing contrasts that appear in the plan of creation and redemption. These contrasts have been used for the most valuable purposes in this life, and will be foix^ver used for still more valuable and important purposes in the life to come. To sweep away these natural, moitd, and manifold contrasts, as the ignoble wicked desire, would be to annihilate the most essential means of progress, and remove the substantial producti(ms of Divine wisdom. 168. CONTRAST AMONG MEN. Seeker. • Now, the world judges the godly ; kereaflery the godly shall judge the world. Ed. In the life that now is, the righteous arc the downtrodden, the crushed, the persecuted, the afttict^,\'^"- -n\\ CONTKOVK ^S, CONVERSATION. 107 ivar. r prevent , because •m a very say, that ligion, or 10 era of , without f Augus- the con- what the always. 6:9,10, i Satan's lowever, troversy. race you are the horougli, is adver- im, even per than , seldom pulling le cause versies, untercd the Athenian philosopher^; and refuted their subtle objections against Christianity, by fair reasoning. And it appears from the history of the Church, that the pen of controversy has been successfully employed, from age to age, in defending and pro- pagating the pure doctrines of the Gospel. D'Alembert, the celebrated infidel, speaking of the Protestant Reformation, says : The new doctrines of the reformei'S, de- fended on one side and attacked on the other with that ardor which the cause of God, well or ill understood, is alone able to inspire, equally obliged their defenders and their opponents to acquire instruction. Emulation, animated by this powerful motive, increased all khuls of knowledge ; and light, raised from amidst error and dissension, was cast upon all objects, even such as appeared most foreign to those in dispute. Ed. Private piques, hatred, envy, etc., the hinge of many theological controversies, which excite wonder only because this fact is unseen. 171. CONTROVERSIES SOMETIMES UNPROFITABLE. Foolish controversies are among Satan's devices, to prevent practical godliness, by making us puzzle our heads, when we should be inspecting our hearts. To shoot at crows is powder thrown away. Em. You can never throw a man down who stands upon nothing. Ed. It is in vain to contend with persons minus in first principles. lb. Those controversies arc always contemptible, and com- monly unprofitable, though vastly the most common, where both parties claim the truth, and truth disclaims both. 172. CONVERSATION. Lavaier. The freer you feel yourself in the presence of another, the more free is he. Who is free, makes free. Ed. As a servant is the most active when laboring for. him- self, so conversation is usually the most brisk when the subject is autobiography. Common conversation is the best mirror of the heart. Conversation makes n man what he is. ^^S^P^ 108 CONVERSION, CONVICTION. He who converses with nobody, knows nothing. Lord Bacon. Reading makes a full man ; conversation, ^ ready man ; and writing, an exact man. Oarendop. Counsel and conversation is a second education, that improves all the virtue and corrects all the vice of the former, and of nature itself. Tempie. The first ingredient in conversation is truth ; the next, good sense ; the third, good humor ; and the fourth, wit. By reading, we enrich the mind ; by conversation, polish it. Evil communications corrupt good manners. Nature's gifls begin a man, education enlarges, conversation finishes him. Conversation is of great moment; manners, humors, nay opinions are hereby insensibly communicated. j^n. Words are the medium of all that social intercourse which unites the interests and promotes the happiness of all the human race. But in order to derive any real benefit from common conversation, men must honestly speak the truth one to another. 178. CONVERSION. Giving the heart and life to God is the hardest, easiest thing in the world. It is like a secret in arithmetic, exceedingly hard till discovered ; and then so easy, that we are amazed that we did not understand it before. * Seeker. It is a greater favor to be converted, than to be created ; yea, it were better for us to have no being, than not to have a new being. HcL Conversion — A duty, indispensable, to be performed ; an event of Providence, to be prayed for ; and a change to be effected by believers with the use of means ; but what makes it the enigma of revealed religion, is the nature of the e}iange. [See 793.] . . 174. CONVICTION. Em. It is one of the last things of which sinners are con- vinced, that all the struggles and strivings of the carnal mind are utterly in vain, and that while in the fiesh they cannot COPIOUSNESS, COUNTENANCE. 109 please God, and app^tse his wroth. But of this the Spirit of God convinces them before he changes their hearts. No man ever truly believed, who was not first made sensible ofunbeliefl i > / ;^^ ■•>^' JBd. Conviction used to be a convincement of deserving the second death, accompanied by the death of all false grounds of hope. So Paul died, being slain by the law. So the Pentecost converts were pricked in the heart, and died. But conviction now extensively means a convincement that we wish to escape future punishment, accompanied by a hope that we are in the way to heaven. 175. COPIOUSNESS. A young clergyman having preached for Dr. Emmons, solicited remarks. The Doctor asked him if he ever expected to preach again ; and on being answered in the affirraative, the Doctor added, " I wonder where you '11 go to find a subject, for you have preached about everything to-day." Ed, The best theme for copiousness is autobiography^ if vre may judge from late popular speakers. 176. COUNTENANCE. MlUon. Your thoughts close, and your countenance loose, you will go safely over the world. Chesterfidd, A cheerful, easy, open countenance will make fools think you a good-natured man, and make designing men think you an undesigning one. Isaiah. The show of their countenance doth witness against them. Sh. There 's no art To find the mind's construction in the face. Ed, Countenance — Nature's mirror of the mind within, which reveals more of our secrets to critical observers than we are apt to believe. '" Ih. The flushing of the blood in the face, is a Divinely established method of daguerreotyping passion and guilt. » ^ ]b. Tlw Daguerreotype Artist. He catches a perfect glimpse of our present countenance, and stereotypes it for posterity, iif 10 110 COUNTERACTION COURAGE. spite of the changes which time is annually producing, or the spoliation which death may at any time effect in the origmal. 177. COUNTERACTION. Ed. That is a kind and wonder-working Providence which sometimes counteracts the tendency of vice, and makes it punish and cure itself. lb. Over-action frequently occasions counteraction ; as Ha- man's cruelty ; mid excessive eating, drinking, and labor. lb. Men and devils act, but God counteracts, and makes both the actions and counteractions fulfil his purposes. 178. COUNTERFEITS, COUNTERFEITING. There ai'c no counterfeits of what is worthless. Ed. Counterfeit money is a bad thing, counterfeit character is worse ; but counterfeit religion is of all things the most abom- inable and dangerous. 179. COURAGE. "When Chrysostom had offended the Empress Eudoxia, and received from her a threatening message, he answered, Go tell her I fear nothing but sin. "What is the courage of a soldier ? Brawny muscles, inflex- ible will. "What is Christian courage ? Trusting in God, in the midst of dangers. Macbeth. I dare do all that may become a man ; "Who dares do more, is none. Em. It requires great courage and self-denial to stand up for God, and speak on his behalf, in maintaining the great and precious truths which he has revealed in his "Word, and which are every day and everywhere spoken against. R. M. T. Hunter, (M. C.) It requires far more courage to resist the war-cry, than to yield before it. It requires more moral firmness, and greater qualities of mind, to withstand the first outbursts of popular fury, and calmly to appeal to the sober second thought of a reflecting people, than to be the hero of an hundred battle-fields. Ed. Dare to do your whole duty. This makes the true hero. It is a noble courage to know how to yield. [See 82, 809.] -,..,:,■..:.. COURTESY. Ill g, or the riginaL ce which it punish as Ha- 3r. i makes haracter St abom- xia, and Go tell I, inflex- i, in the tand up eat and I which rage to i more ^d the J sober I of an e true 809.] 180. COURTESY. WiUiam Wirt to his Daughter. The way to make yourself pleasing to others, is to show that you care for them. Let every one see that you care for them, by showing them what Sterne so happily calls "the small, sweet courtesies of life" — those courtesies in which there is no parade; and which manifest themselves by tender and affectionate looks, and little kind acts of attention — giving others the preference in every little enjoy- ment at the table, in the field, walking, sitting, or standing. This is the spirit that gives to your time of life, and to your sex, its sweetest charms. It constitutes the sum total of all the witchcraft of woman. The seeds of love can never grow but under the warm and genial influence of kind feelings and affec- tionate manners. Vivacity goes a great way in young persons. It calls attention to her who displays it ; and if it then be found associated with a generous sensibility, its execution is irresistible. On the contrary, if it be found in alliance with a cold, haughty, selfish heart, it produces no farther effect, except an adverse one. Courtesy on one side only lasts not long. Men in general are willing to be led, if they are led courte- ously. Less of your courtesy, and more of your coin, would render many persons more acceptable. Do not mislead yourself by expecting more attention, courtesy, and confidence than you show. Ed. Unless you are doing something. Ed. Courtesy to a literary man, a Christian, or even a man of active business, consists in pi-omptly appearing at their call in the attire that happens to be on, and in preparing them a meal in the least possible time ; not in preparing the most kinds and best quality of food. When dandies call, deck ; when sen- sualists, cook, if you would please. lb. Christian courtesy, founded in true benevolence, and guided by scriptural rules, is adapted greatly to promote the happiness of society, and prepare the way for revivals of pure and undefiled religion. w 119 COVENANT OP GRACE, COVETOUSNE88. £d. It is impossible to maintain the domestic, religiou.s, moral, litei*ar7, ^"^ political associations of life, and transact our Becessaiy business, without intercourse with those who have great and numerous faults. Christ ate with Pharisees, pub-> licans, and sinners ; and Paul became all things to all men, in Christian courtesy and condescension, that by all means he might save some. Indeed, all the intercourse, attention, and civilities necessary to gain the eyes, the ears, and the consciences of sinners, are among the plain and indisputable duties. Many prejudices are to be allayed, much stupid crabbedness to be overcome, and a multitude of hateful things to be borne with, if we would convert all sorts of sinnei's from the error of their M'ays, and all sorts of hypocrites from their blindness and delu- sions. There is a wide field for Christian courtesy and kindness, that does not involve decisive manifestation of Christian fellow- ship ; and the practice of these virtues is indispensable to Chris- tian influence and usefulness. 181. COVENANT OF GRACE. Spring. Such is the beauty, the generosity of God's love, that the covenant relation of every family to him and his church is decided by the believing, and not the unbelieving parent. This is a most wonderful and gracious arrangement, and so full of encouragement, that the believing parent cannot hope too much from God for his or her children. The irreligion tliat is in a family may throw obstacles not a few, to the religious culture of the rising generation ; but because the religicm that is there is of God's planting, his faithfulness is pledged to sus- tain and give it influence. JSd. The covenant of grace is the medium of God's manifold spiritual mercies to our race. It involves infinite condescension, and faithfulness equally marvellous. Though it is a very seri- ous matter to be in covenant with such a terrible rebuker of covenant sins, it is infinitely the most desirable relation conceiv- able in Uie world, for it is well ordered in all things, and sure. 182. COVETOUSNESS. TtUotson. The covetous man heaps up riches, not to enjpy them, but to have them ; and starves himself in the midst of pier whil misJ 'VV't COVETOUSNESS — CREDIT. 113 plenty, and most unnaturally cheats and robs himself of that which is his own ; and makes a hard shift to be as poor and miserable with a great estate, as any man can be without it. A prodigal son succeeds a covetous fiather. ■ ' m -^ Cowley. The covetous man is a downright centaur, a draught- horse. He is an indigent, needy slave — will hardly allow him- self clothes and board-wages. Charity begins at home : JEd. The charity of the covetous, and maintains remarkable unity of purpose. Bacon. The covetous man cannot so properly be said to possess wealth, as wealth to possess him. Spring. The spirit of the world is grasping and covetous. It is inordinately desirous of wealth, and excessively eager t! To tyrannize where there is no resistance, is cowardly and base in the extreme. The men most brave in speech, are generally most cowardly in action. There is no reasoning cowards into courage. 184. CREDIT. Credit is often a dangerous temptation, and the means of destroying itself. Like health, it is preserved only by prudence and moderation. Ed. Credit is good or bad, as the means of its attainment are honest or deceitful. Wealth, gotten by deceit, and credit, 10* lU CEEDULITT — CRITICS. t> obtained by imposition, are dangerous investments, both to tie possessor and otliers. ;■ 186. CREDULITY. All trust in him who has been guilty of one act of positive, cool villany, against a virtuous and noble character, is credulity, imbecility, or insanity. Who knows nothing, fears nothing. Sk* He has a free and open nature, Who thinks men honest, that but seem to be ; And will be led as freely by the nose, As horses are. Who reckons without his host, must reckon again. Ml* Who buys the cheapest ticket buys the wrong one, and has to buy anoth ir. Quackery has no > such friend as credulity. JEd. Credulity is the genuine original sin of mankindj and about as hard to reform. 186. CRISES. Crises develop character, as storms the pilots peril the brave, and the seven green withes the strength of Samson. Sk, There is a tide in the affairs of men. 187. CRITICS, CRITICISM. Swiji. The long dispute among the philosophers about a vacuum, may be determined in the affirmative ; that it is to be found in a critic's head. They are at best but the drones of the learned world, who devour the honey, and will not work themselves ; and a writer need no more regard them than the moon does the barking of a little senseless cur. For, in spite of their terrible roaring, you may, with half an eye, discover the ass under the lion's skin. £!d. Swift denounces the critics, like one who has been handled by them, and exemplifies the « roaring " he detests. Ml. Who will not endure thorough searching, and pungent criticism, is unworthy of friendship or confidence, and worthy ofi serious suspicion. Jb, Criticism — a most indispensable, parental, and friendly duty, that is sadly dispensed with. CRITICAL, CRUELTY. tlft lb. It is hazardous for superficial thinkers and readers to grapple in criticism with the profound. They resemble the archer, who fired a heavily loaded gun, and bemg told that the deer had escaped, uninjured, repUed, it would have been other- wise, had he been at the other end of the gun. 188. CRITICAL, NICE, PRECISE. Lord, J. K, It is one of the nicest mental operations, to dis- tinguish between what is very difficult, and what is impossible. Ed. This is nothing in comparison with distinguishing between many professed Christians, and non-professors. Jdc/. Critical work demands critical attention. 189. CRUELTY, VENOM. Montaigne, The greatest vices derive their propensity from our most tender infancy, and our most important education de- pends on the nurse. Mothers are mightily pleased to see a child writhe the neck of a chicken, or please itself with hurting a cat or dog ; and such wise fathers there are in the world, who consider it as a notable mark of a martial spirit, when they hear theu' sons miscall, or see them domineer over a peasant or lacquey, that dares not reply or turn again ; and a great sign of wit, when they see them cheat and overreach their play- fellows by some malicious trick of treachery and deceit: but these are the true seed and roots of cruelty, tyranny, and treason. Md, Some persons manifest disinterested benevolence^ and know what it is to love and be loved. Others manifest <&'«tn- terested malice, or a disposition to do mischief for its own sake. Cowper. Thus harmony and family accord Were driven from Paradise ; and in that houi The seeds of cruelty, that since have swelled To such gigantic and enormous growth. Were sown in human nature's fruitful soil. Hence date the persecution and the pain That man inflicts on all inferior kinds. Regardless of their plaints. To make him sport, To gratify the frenzy of his wrath, Or his base gluttony, are. causes good: " I 116 CRUELTY TO INSKCT8. And just in his account, why bird and beast Should suffer torture, and the streams be dyed With blood of their inhabitants impaled. Earth groans beneath the burden of a war Waged with defenceless innocence, while he, Not satisfied to prey on all around, Adds tenfold bitterness of death by pangs Needless, and fii'st torments ere he devours. lb. Ye, therefore, who love mercy, teach your sons To love it too. The spring time of our years Is soon dishonored and defiled in most By budding ills, that ask a prudent hand To check them. But, alas ! none sooner shoots, If unrestrained, into luxuriant gi'owth, Than cruelty, most dev'lish of them all. lb. Of temper as envenomed as an asp, Censorious, and her every word a wasp ; In faithful memory she records the crimes, Or real, or fictitious, of the times ; Laughs at the reputations she has torn, And holds them dangling at arm's length, in scoim. Unkindness has no remedy at law. Ed, Then let public in- dignation arise in her majesty, and command unkindness and oppression to cease. [See 5G5, 661, 688.] 190. CRUELTY TO INSECTS. Cowper. I would not enter on my list of friends, (Though gmced with polished mannei*s and fine sense, Yet wanting sensibility,) the man Who needlessly sets foot upon a worm. An inadvertent step may ct luih the snail That crawls at evening in the public path ; But he that has humanity, forewarned, Will tread aside, and let the reptile live. 2b. Detested sport, Th . m-'js its pleasures to another's pain ; That . 'ioi sipon the sobs and dying shrieks Of harmleas nature, dumb, but yet endued no m< ab of J coi ap CUNNING, CUriD. 117 ic in- i and 3nse, With eloquence, that agonic inspire, Of silent teai-s and heai't-dist ending sigh&! 191. CUNNJNG. Johnson. The whole power of cunning is privative : to say notliing, and to do nothing, is the utmost cf its reach. Yet men thus narrow by nature, and mean by art, are sometimes able to rise by the miscamages of bravery, and the openness of intf " j>y, r»nd watching failures, and snatching opportunities, oltaui iul: nwiages which belong to higher characters. Em. Of all animals, I most heartily detest the fox. The uiore cunning one shows, the more others distrust hira, and, consequently, the less can his cunning prevail. £4, 410, 420.] 230. DIFFERENCES. McF;nga1. Strange, such a difference there should be 'Twixt tweedledum and tweedledee. Ed. No more strange than true. They differ in place ; they differ materially in sound ; they differ in termination : they differ in quantity ; they differ in appearance ; and they would probably differ in meaning, if they had any. Let no philosopher, moralist, or divine, therefore, be hereafter guilty of quoting the DIPFICULTIKS. Ul above nonsense, for the purpose of disparaging important differ- ences. £d. It is a useful exercise for children, and others, to enu- merate all the differences which can bo thought of between two objects. 231. DIFFICULTIES. Great geniuses look down with contempt on difficulties. lid. Little geniuses do that ; — great ones look through them. The greater the difficulty, the more glory in surmounting it. Difficulty is like the panther : look it steadily in the face, and it cowers and turns away. Woods. Going a little beyond the shallowness of vulgar minds, creates difficulties, and frequently makes men skeptics ; but honest and thorough examination lays opcm the evidence of truth, and brings them back to faith. Horace. If hindrances obstruct thy way, Thy magnanimity display, And let thy strength be seen : But O, if Fortune fills thy sail With more than a propitious gale, Take half thy canvas in ! Em. Never try to avoid difficulties in theobgy, but seek for them. lb. If yon find a hill in the path of science, climb over it, and not run round it. By solving a difficulty, you make per- ceptible advance. But one may travel on Seekonk plain ever so long, and make no perceptible progress. lb. Some subjects are too high for human investigation. When a difficult subject is proposed, the first question is, whether it lies within the province of reason to decide. This, in most cases, can be easily and quickly determined ; because there is a wide difference between difficulties and mysteries. If the ques- tion does not involve a real mystery, there is sufficient encour- agement to pursue it. lb. Mankind find no difficulty in submitting to necessil/, but great difficulty in submitting to divinity. lb. It is extremely difficult to make mankind understand 142 DlFFIDENCi: — DIGNITY, EMINENCE. disagreeable truths. It has always been found exivemely difficult to make men understand the Gospel, because it is founded on the disagreeable trutli, that all the human race deserve eternal destruction. 232. DIFFIDENCE. A man that is diffident is seldom successful. Ed. A modest diffidence in our oAvn wisdom, strength, attainments, and abilities, with confidence in God, and respect for superiors, is hopeful ; while a desponding diffidence is half- brother to do-nothing. 233. DIGRESSION. Ed. To depart from an object or subject, without having any, may be coWeii popular digression. To depart from a good text and subject, as if they w^re nothing, is censurable digression. When speakers make digression the rule, and discussion the exception, they do nothing for the understandings of men. 234. DIGNITY, EMINENCE. Ed. Man should be reminded of his dignity, to restrain him from indignity. True dignity of deportment arises from well-founded self- respect ; false dignity, from self-conceit. Seeker. Give me the saint who will pursue nothing on earth, unsuitable to his birth from heaven. Ariiiiotle. Dignity consists, not in possessing honors, but in deserving them. Superiority to the love of distinction, is the source of the highest eminence. Cowper. A moral, sensible, and well-bred man Will not affront me, -— and no other can. Thacher. There are several kinds of dignity, which either adorn or deface the human character. Namely, the dignity of good manners ; as when Abraham bowed himself before the children of Heth. The dignity of filial respect ; as when Solomon seated his mother at his right hand. Court-dignity ; as exem- plified by Paul, in giving Felix, Festus, and ^/^grippa their proper titles, (though he reproved them lor their vices). The dignity of disinterestedness ; as when Esther, to save others, put f '■' DIGNITY OF MAN. 143 her own life in danger, by going contraiy to law into the pre- sence of Ahasuerus. The dignity of compassion ; as wlien our Saviour said, Disciple, behold thy mother. The dignity of proud rebellion ; as when Pharaoh said, Wlio is the Lord, that I should obey his voice? (and was drowned in the Red Sea). Tho dignity of presumption ; as when Hazael said, " But what ! is thy servant a dog, that he should do this great thing ? " and yet soon did it. The dignity of proud despotism ; as when Reho- boam said, " My father chastised you with whips, but 1 will chastise you with scorpions ; (and immediately lost ten-twelfths of his kingdom). The dignity of swelling and boasting ; as when Nebuchadnezzar said, Is not this great Babylon, that I have built ? (and was immediately degi*aded to the condition of a beaot). And the dignity of lordly oppression ; as when Jehoi- aJdm used his neighbor's service without wages ; (and was cor signed to the burial of an ass). 235. DIGNITY OF MAN. Cowper. Why did the fiat of a God give birth To yon fair Sun, and his attendant, earth ? And when, descending, he resigns the skies. Why takes the gentler Moon her turn to rise. Whom Ocean feels through all his countless waves, And owns her pow'r on ev'ry shore he laves .' Why do the seasons still enrich the year, Fruitful and young as in their first career ? Spring hangs her infant blossoms on the trees, Rock'd in the cradle of the western breeze ; Summer in haste the thriving charge receives Beneath the shade of her expanded leaves, Till Autumn's fiercer heats and plenteous dews Dye them at last in all their glowing hues — 'T were wild profusion all, and bootless waste, Pow'r misemployed, munificence misplac'd. Had not its author dignified the plan. And crown'd it with the majesty of man. Thus form'd, thus plac'd, intelligent, and taught, Look w^here he will, the wonders God has wrought. 144 DIGNITY OF MAN. The wildest scorner of his Makers' laws Finds in a sober moment time to pause, To press th' important question in his heai't, " Why form'd at all, and wherefore as thou art ? " Em. Man is the offspring of God, a ray from the fountain of light, a drop from the ocean of intelligence. His soul is a transcript of the natural perfections of the Deity. God is a spirit, and so -is the soul of man. God is intelligence and activity, and so is the soul of man. In a word, man is the liv- ing image of the living God, in whom is displayed more of the divine nature and glory, than in all the works and creatures of God upon earth. Agreeably, therefore, to the dignity of his nature, God hath placed him at the head of the world, and given him the dominion over all his works. God has stamped a dignity upon man by giving him not only a rational, but an immortal existence. We shall survive the ruins and ravages of time, and live the constant spectators of the successive scenes of eternity. The large and noble capacities of the human mind, also set the dignity of our nature in the clearest and strongest light As a certain chain or connection runs through all branches of knowl- edge, so the acquisition of one degree of knowledge facilitates the acquisition of another. And, as all the powers and faculties of the mind brighten and expand by exercise, so a man's ca- pacity for improvement increases, as the means and thirst for improvements increase. Accordingly, the path of knowledge has resembled the path of the just, which shineth more and more unto the perfect day. One generation has been improv- ing upon another, from age to age. The improvements and dis- coveries of the last and present centuries are truly surprising, and justify this grand and bold description : — " Earth 's disembowell'd ! nieasur'd are the skies ! Stars are detected in their deep recess ! Creation widens ! vanquish'd Nature yields ! Her secrets are extorted ! art prevails ! What monuments of genius, spirit, pow'r ! " What a vessel of honor and dignity Avill man appear, when DILIGENCE DISAPPOINTMENT — DISCIPLINE. 145 all his capacities for knowledge, for holiness, and for happiness, shall be completely filled ! [See 409, 826.] 23G. DILIGENCE. All difficulties and obstacles are overcome by assiduity and diligence. Diligence is the mistress and mystery of success. Ed. Diligence will perform much ; diligence with activity, very much ; the two united with sound wisdom and discretion to direct, and cheerfulness to support, will accomplish anything. lb. Diligence — a blessed companion in any righteous cause. Paul. " Not slothful in business, fervent in spirit, serving the Lord." Ed. Paul knew the path to eminence and glory, theoretically and practically. 237. DISAPPOINTMENT. Disappointment is the common lot of man. Disappointed hope is misery. Man appoints, — God disappoints. Ed. Disappointment is tRe end of everything which God disapproves. Sh. This is the state of man ; to-day he puts forth The tender leaves of hope, to-morrow blossoms, And bears his blush' ^ honors thick upon him; The third day, comes a frost, a killing frost, And nips his fruit. It is well, if disiippointment in our way drives us at last to God's way. 238. DISCIPLINE. Gowper. Stem discipline, a faithful servant long, Declin'd at length into the vale of years : A palsy struck his ann ; his sparkling ey^ Was quench'd in rheums of age ; his voice, unstrung, Grew tremulous, and mov'd derision more Than rev'rence, in perverse, rebellious youth, — So colleges and halls neglected much Their good old friend ; and Discipline at length, O'erlook'd and unemploy'd, fell sick and died. Then Study languish'd, Emulation slept, 13 J w 146 DISCONTENT — DISCRIMINATION. And Virtue fled. The schools became a scene Of soletnn fiiroc, wIum'c Igiionince in stilts, His cap well lin'd with logic not his own, With parrot tongue perfbnn'il the scholar's part, I'nn'cciling soon a grailualed dunce. ICd. Was Cowper a prophet, oi* historian, or both ? 239. DISCONTKNT. Discontent often arises iVoni false estimates of the condition of others. Ed. Discontent breeds misery and mischief. Jb. Tlie generation of Israel which left Egypt, were dis- contented with thv allotments of Trovidcncc, and with their condition, while parsing through a very needful trial in the wilderness, and their temporal nnuunurs sealed their everlasting discontent and ruin. 2to. DisciiiynoN. Sh. Discretion is the better part of valor. A friend of Dr. Nettleton havin*g classitied the leading qual- ifications for a theological student as follows, — first, piety; second, talents; third, scholarship; fourth, discretion, — Dr. N. observed, " Chatuje the order, and put diseretion next to pi'eti/." Let reason go before every enterprise, and counsel beforo every action. An omice of discn>tion is worth a pound of wit. 211. 1)ISCHIMIN.\TU)N, DISTINGUISHING. Brai'nerd. Labor to distinguish clearly upon experiences an(? ntlections in religion, that you may make a ditference betweti. the gold anil the shiui'ig dross. I say, labor here, if ever you would be a useful miuister of Christ. Xettleton. All those ministei-s who do not discriminate be- tween true and false zeal, and true and false afTectioJis, will turn out to be the greatest traitors to the cause of revivals. They become responsible f()r the corruptions which prevail, in conse- quence of this neglect. Jb. It is an important part of a preacher's duty, in a season of poweiful revival, to discriminate between true and false con- Tersion. Without this, the work will rapidly degenerate. The 1 DISCUSSION, EXAMINATION. 147 ■ I L most flaming spiritual pritle will be taken for the highest moral excellence, and will rise up and take the lead. Ed. Many preachers have a world of discourse without a single word of discriinination. They see their subjects as a certain peruon mentioned in Scripture saw men, " jis trees, walk- ing," and set them in a similar light. [See 241).] 212. DISCUSSION, EXAMINATION. Clianninf/. The more discussion the better, if passion and personality be eschewed ; and discussion, even if stormy, often winnows truth from error — a good never to be expected in an unincpiiring age. Wayfand. When men differ in any matter of belief, let them meet each other manfully. Neither has a right to take offence at opinions phiinly and honestly expressed. Let each allow this privilege to tlie other, and then put the whole question to the issue of argument. No man ought to wince from this. No man has a right to complain, because, while I allow him the same privilege, 1 frankly and decidedly express my opinions. Paid. Prove all things: hold fast that which is goixl. Anon. Let gold be heated ever so long in the crucible, and still it remains. liut dioss goes off in a smoke. So it is with truth and falsehood in the crucible of free investigation. Barnes. To maintain the sn|)remacy of the laws, and pre- serve order and peace, the right of free discussion must be con- ceded. All our institutions are based on this right. Herein is uv.v warfiire with the tyrants of the old world ; herein is our contest with those thrones of decpolism which have so long tyrannized over man ; herein is the contest of the Protestant religion with the Papacy ; herein the struggle between freedom and arbiti'iuy power. The moment the principle is conceded, that there is oiw. point that may not be examined, that moment our liberty ceases. A wedge is entered that may be driven, and that will be driven, until the whole fid)ric of civil and reli- gious freedom is riven nsundifr and demolished. Every man who can contribute to the defence and illustration of this right, confers an invaluable service on his country, on human nature, and 00 the world. us DISCUSSION — DISGRACE. luring. The interests of truth are promoted by the spirit of inquiry. Nothing has established the truth of God upon so firm and immovable a basis, as free discussion. Infidels and heretics have been driven from the field by free discussion. Says Lord Bacon, " Discussion is the winnowing of truth from error." Truth may indeed suffer for a time, by rashness and impatience, but, in the end, it stands upon a firmer foundation, for having been honestly and thoroughly investigated. The cause that will not abide investigation, is rotten at the core. Jt!d. Discussion is the armor of every defender of the faith, offensive and defensive. "Whoever would be " valiant for*the truth in the earth," must discuss valiantly. Our Puritan ailces- tors were close examiners of truth and of falsehood. The leaders in the Reformation examined the conniptions of Rome. Paul examined the systems of Judaism and heathenism, and disputed daily. Luther and Calvin examined papacy, formal- ism, and the other errors of their times. Edwards examined the half-way covenant, and other prevalent errors of his day. Hopkins, Bellamy, Emmons, and others, exposed the antino- mianism, Arminianism, and other mischievous errors of their time. Whither have our theological warriors, and defenders of the faith, fled ? [See 1 69, 305.] 243. DISEASE, DISEASES. Diseases are the interest we pay for sensual pleasures. Watts. Our life contains a thousand springs, And dies if one be gone ; Strange, that a harp of thousand strings Should keep in tune so long. £d. The diseases and " evils which flesh is heir to," are all the messengers of God, to rebuke us for our sins, and ought so lo be regarded. 241. DISGRACE. Disgrace is honorable, when endured for the Lord of Glory. £d. No being was ever so disgraced in our world as the author of gi'ace — next, the principal subjects of grace. Wit- ness Puufs persecutions unto death. But the time bastensi nl g| ol iq a b P 1 DISINTERESTEDNESS — DISSIPATION. 149 when righteousness will be honored, and all unrighteousness meet its merited and everlasting dishonor. 245. DISINTERESTEDNESS. Mather, (Cotton). Thrice in the Scriptures we find the good angels rejoicing, but it is always at the good of others. Ed. Disinterested and impartial love is the supreme glory of intelligent creatures. Without this love, they can glory only in shame. It is a complete foundation for good morals, good manners, and useful services. Richter. The last, best fruit that comes to perfection, even in the kindliest soul, is tenderness toward the hard ; forbearance, toward the unforbearing ; warmth of heart, toward the cold ; and philanthropy, toward the misanthropic. Ed. This must be " the fruit of the Spirit," spoken of in Scripture. 24G. DISPATCH. Dr t ■'■i is the soul of business. E J.xankind dispatch the business of sensual indulgence ; defer the business of intellectual pleasures ; put off the business of immortal interests ; and decline the business of serving and glorifying God witli their bodies and spirits, which are his. Their dispatch needs conversion. 247. DISSIMULATION. Dissimulation in youth is perfidy in okl age. Ed. Dissimulation in ordinarv business ruins confidence; dissimulation in conversation breeds contempt ; dissimulation in friendship creates di^esleem ; .ind dissimulation in religion destroys Christian fellowship. Througli tiie deceit of sin, this vice is liable to become a habit, and should be vigilantly guarded against by parental exani|>!e, care, and discipline, by the teach- ers of youth, and by all the fiiends of virtue, and everywhere discountenanced, [See 208.] 248. DISSIPATION. Dissipation leads to crime ; crime, to infamy and misery. Ed, Tlie dissipation of the press is highly prejudicial, both to sacred and secular literature. It deteriorates thought, and corrupts the religion, morals, and manners of the masses. U. Of all dissipation, religious di«!iipatiQa \s the most ruin- 13» 150 DISTINCTIONS — DIVINITY. 0U8, for it tends to annihilate the standard of piety, and the principles of godliness. 219. DISTINCTIONS. Watis It is of great service to distinguish well betweCL. knowal s and unknowables. ^rf. Distinctions literary, and especially distinctions the- ological, by keeping variety and contrasts in view, greatly facilitate general knowledge, and arc essential to accurate know- ledge. They illuminate science, and elicit thought. [See 24!.] 250. DISTINCTION, MOMENTOUS. JKfW. Of all distinctions, that between the godly and the ungodly is the greatest. Though the sacred writers mention worldly distinctions, yet they say much more about that essen- tial distinction which God makes between saints and sinners. In the Psalms, we find one continued contrast between the spirit and character of the rlgliteous and wicked. David begin:, with a description of the godly and the ungodly ; of their diverse views, feelings, and conduct through life ; of their final separa- tion at the day of decision ; and he never loses sight of these two characters through the whole of his writings. 251. DISTRUST. Distrust poisons the cup of life, and fetters the ener^es of men. £d. Discreet and well-founded suspicion, avoids a multitude of evils, which credulity brings upon itself. We ought alwa} .■ to be SMspicious enough to avoid all improper and forbiddei trust in man, or in our own hearts. Jb. i\. proper distrust in others is compatible with the high est politeness and Christian kindness. [Sei 017.] 252. Divixrrr. TTiompson, 0. Of all science , that of divinity is ihe most subhine, the most profound, and the most comprehensive. The study of divinity demands th( brijrhtest parts, the strongest powers, and the most capacious minds. The ' angels desire to look into these things ; 'and here they may look, and study, and pry forever, and still see more and more to admire, aud l^jve, wad praise. DIVISIONS, SEPARATIONS — DOGMATISM. 151 Wms., Th. At this day, there are many rehgious pro/es- dors, and even some teachers of theology, who are very zealous for the doctrine of the Son's divinity, and almost as zealous against the true doctrine of the Father's divinity. 253. DIVISIONS, SEPARATIONS. Divisions are Satan's powder-plots, to blow up religion. Ed. And unions in error his armies, to wear out the saints. Ed. When divisions and separations will make schisms in Church or State, they become serious events, and ought to be well considered, and avoided, where the stern principles of truth, and practice of duty, do not absolutely require them. lb. The envious, revengeful and heady, have more frequent- ly been leaders in schismatic divisions and separations, than the meek, truthful, and humble. lb. To separate husband and wife, action and reflection, theory and practice, principles and conduct, learning and teach- ing, piety and preaching, crime and punishment, religion and order, and politics and patriotism, are among the unhappy divorcements often made in our world. 254. DOCILITY. Docilit}^ and modesty set off the chaims of virtue. Ed. One of the earliest traits that appeared in Christ, (Lk. 2 : 46) was docility, — a trait of all superior minds. 255. DOCTORS OF DIVINITY. Gibbs, B. This honorary title theological has been injudi- ciously conferred so frequently, fears begin to be entertained that D. D. may at length be taken to denote a Double Dunce, especially in reference to those wlio confer the title. Ed. Many, no doubt, ha /e been Doetorated, Sainted, and crowned with the Tiara, who have not divinity enough in either their heads or hearts to be known in heaven. 25G. DOGMATISM. "Who will not reason is a dogmatist ; who cannot, is a fool ; who dare not, is a slave. The ignorant ure generally 'he most decisive and dogmatical, because they see fto reaso is for doubting. Ed. Give mc the dogmatist who is acquainted with the fun- 152 DOLTS, DULNESS — DOMESTIC ECONOMY. damental dogmas of self-evident and revealed truth, and who dogmatizes sufficiently to assert and defend them with confi- dence, even if he is somewhat of a blunderhead ; rather than one who never asserts his opinions on vital and important ques- tions, because he has none to assert. [See 262.] 257. DOLTS, DULNESS. An evergreen. One who* learns little or nothing from experi- ence and observation. Sh. Some persons never feed on the dainties that are bred in books ; have never eaten paper nor drunk ink ; their intel- lects are not replenished ; they are only animals — only sensi- ble in the duller parts. JSd. These must be the " Sculls that cannot teach, and will not learn." Machiavel. There are brains of three sorts. The first under- stands of itself. The second understands what is shown it by others. The third neither understands of itself, nor what is shown it by others. A blockhead can never conceal his character ; for he neither comes, nor goes, nor sits, nor rises, nor is silent, nor stands up- on his legs like a man of sense. Lavater. He who has no friend and no enemv is one of the vulgar, and without talents, powers, or energy. 258. DOMESTIC. A mother has the strongest affection for her weakest child. A child can never have but one mother. Sh. A grandam's name is little less in love, Than is the doting title of a mother ; They are as children, but one step below. A mother is a mother all the days of her life. A father is a father till he gets a new wife. 259. DOMESTIC ECONOMY. In order to provide necessaries, and extend charities, spare superfluities. Ed. The most important thing in domestic economy is, to domesticate our partner and our children, by making ourselves and our home agreeable, attractive, and entertaining. Jb. Be very frugal, self-deoy log, temperate, and uoostentatioiu DOMESTIC HAPPINESS, STRIFE, AND MISERY. 153 at the outset of your domestic course, in reference to food, drink, clothing, and equipage; and by persevering in this course I through life, you will find the best luxuries in your self-denial, besides securing the means of that afiluence and usefulness which will bless yourself, your children, and others. [See 272.] 260. DOMESTIC HAPPINESS. Cowper. Domestic happiness, thou only bliss Of Paradise, that has survived the fall ! Though few now taste thee unimpaired and pure, Thou art the nurse of Virtue. "What a smiling aspect does the love of parents and children, of brothers and sisters, .of friends and relations, give to every surrounding object, and every returning day! With what a. lustre does it gild even the small habitation v;here this placid intercourse dwells — where sucli scenes of heartfelt satisfattion succeed uninterruptedly to one another ! Ed. He who habitually treats his wife with proper attention and sympathy, shall liav e another, if he ever needs another ; and be- side, he has his pay down, thrice over, once in domestic happiness, again in internal satisfaction, and once more, in public esteem. 261. DOMESTIC STRIFE AND MISERY. Cowper. Alas ! and is domestic strife, That sorest ill of human life, A plague so little to be feared, As to be wantonly incurred. To gratify a fretful passion. On ev'ry trivial provocation ? The kindest and the happiest pair "Will find occasion to forbear ; And something every day they live, To pity, and, perliaps, forgive. !Sh. How sharper than a serpent's tooth it is To have a tliankless child. Ed. Domestic misery — the sorrows that come home. One accusing, fretful disposition, destroys the peace and unity of a whole family, as one jarring instrument will spoil the har- mony of music. 6 . 154 DOMINATION, ECCLESIASTICAL, DRESS. 262. DOMINATION, ECCLESIASTICAL. Em. The Christian church has suffered great injury, for ages, from the bigotry and usurpation of those who have sustained the office of sacred j^uides. But it was not so from the beginning. The apostles and primitive preachers of the Gospel disclaimed all dominion over men's faith, and professed to be only helpers in promoting their knowledge and holiness. And none, who sustain the office of the ministry, have any right to impose their own opinions upon their hearers, by virtue of their sacred office. The pope and all his hierarchy are usui'pers, whose pretensions to supreme power and infallibility in the church, are to be treated •. with disdain, as vile impositions. The people are their own proper judges of religious truth and error, and of ecclesiastical power. Christian churches have a right to form their own creeds and exercise their own discipline, independently of any superior ecclesiastical power on earth. As God has appointed none to judge and dictate for them in these serious concerns, so they are under indispensable obligations to exercise their own private judgment. Ed. Christ was the greatset enemy to ecclesiastical domina- tion of any one who ever fell under it, and gave it the most decisive veto, when he said, (Lk. 22 : 27) " I am among you as he that serveth." [See 25 G.] 2G3. DRESS. Addison. The head has the most beautiful appearance, as well as the highest station, in a human figure. Nature has laid out all her art in beautifying the face ; she has touched it with vermilion, planted in it a double row of ivory, made it the seat of smiles and blushes, lighted it up and enlivened it with the brightness of the eyes, hung it on each side with curious organs of seuoC, given it airs and graces that cannot be described, and surrounded it witli such a floAving shade of hair as sets all its beauties in the most agreeable light. In short, she seems to have designed the head as the cupola to the most glorious of her works ; and when we load it with a pile of supernumerary orna- ments, we destroy the symmetry of the human figure, and fool- ^0 DROWNING EAELT IMPRESSIONS. 155 or ages, ined the ginning, claimed « ' helpers ne, who ise their id office, tensions ! treated'^ eir own siastieal 1 creeds superior none to so they private Jomina- iie most you as ince, as las laid it with . le seat ith the organs d, and all its fms to of her r orna- d fool- ^ ishly contrive to call off the eye from great and real beauties, to childish gewgaws, ribbons, and bone-lace. Lavater. As you treat your body, so your house, your domes- tics, your enemies, your friends. Dress is a table of youi contents. Foster. Embroidery is crimson with the blood of murdered time. 264. DROWNING. ,/ A drowning man will catch at a straw. ,» Md. Di owning sorrow in strong drink, is drinking sorrow. Ih. When a man is drowning, he will drown another, — therefore, look out for a man drowning, either in water or on land. JB). The most fearful drowning is to be drowned in foolish and hurtful lusts, (1 Tim. 6:9). 265. DUELS, DUELLING. He who falls in a duel, attempting to kill, commits suicide. Ed. The duellist, to gratify a worthless will, and avoid a contemptible dishonor, imperils a valuable body, and an in- valuable soul. iJ. Duellists are consummate cowards, for they are often frightened to death by the mere shadoAV of dishonor. 266. DUTY, DUTIES. Duty is ours ; consequences belong to God. Greely. Duty and to-day are ours; results and futurity belong to God. Ed. Doing our entire duty will bring more satisfaction than persecution, let the adversary do his worst. The path of duty is the only path of happiness, safety, and usefulness. lb. The dutiful always have a good conscience, and a smiling God, to comfort them in tribulation. New Englander. The Bible ever sets duty and principle above policy and interest ; it is the basis of all human progress. The best teacher of latent duties, is the practice of the plain. 267. EARLY IMPRESSIONS AND OPINIONS. Early impressions are the most lasting. The opinions received upon the authority of others in child- hood, often lie in the mind, unexamined, through life, with the «reight of axioms, and produce very important results. I I 156 EARLY RISING, EARNESTNESS. 2G8. EARLY RISING. Franklin. Early to bed, and early to rise, Makes men healthy, wealthy, and wise. He that would thrive must rise at five. Plough deep, while sluggards sleep, — And you shall have corn to sell and keep. Varle. If you are an early riser, you will find time for everything. Nor is the mere saving of time the only advantage ; — our spirits are more lively, and our faculties more awake. Doddridge. The differenci' between rising at five and seven o'clock in the morning, for the space of forty years, supposing a man to go to bed at the same hour at night, is nearly equivalent to the addition of ten years to a man's life. 269. EARNESTNESS. We should always be in earnest, because our work is great, and life short and decisive. Therefore, " whatsoever thy hand fuideth to do, do it with thy might." An earnest speaker makes attentive hearers. Md. The man Christ Jesus excelled all others in earnestness. At twelve, his earnest inquiries in the temple astonished the learned doctoi's, and by his ardent studies he soon astonished his hearers by his knowledge of letters. He so earnestly preached the Gospel that he drew and held an audience of several thou- sands — so fervently prayed, that he sweat as it were drops of blood — so earaestly reproved evil doers, that they conspired his death — so earnestly sought the purity of religious institutions, that he made a scourge of cords, and used it in clearing the temple of intruders — and so earnestly conversed and expounded Scripture, and preached, his disciples caught his spirit, and the world took knowledge "they had been with Jesus." He always had something very important to do, and performed it with the zeal and earnestness demanded. Spring. Christ possessed an intensity of character as far above other men as his active benevolence was above theirs. His object engrossed all his faculties, and stirred up the very depths of his soul. The love of doing good was a flame per- petually burning in bis bosom with intense radiance. All his EARTH, EATING, ECONOMY. 157 1 i thoughts, all his'life, were at the bidding of this high impulse. The world thought him a madman. He stood aloue, and men wondered at him. So intent, so dominant was his purpose, that he made the first and last end of his existence to labor for God and man. 270. EARTH. Young. A part how small of the terraqueous globe Is tenanted by man ! the rest a waste, Rocks, deserts, frozen seas, and burning sands ; Wild haunts of monsters, poisons, stings, and death ! Such is earth's melancholy map ! 3. Lean not on earth ; 'twill pierco thee to the heart ; A broken reed, at best ; but, oft, a spear ; On its sharp point peace bleeds, and hope expires. £d. This earth has been honored as the birth-place and theatre of the human race, where innumerable probationers have been raised up and fitted for the amazing destinies of eter- nity — as the place of Divine mercies and judgments, great and astonishing, and changes the most marvellous ; as the mission- ary field for angels, and especially as the temporary abode of the Son of God, and theatre of the great work of redemption. • It will also yet be the theatre of " the battle of that great day of God Almighty," which will give a con(iiKred and regene- rated earth to " the people of the saints of the Most High God," for at least a thousand years ; when this earth will eclipse the glory of Solomon, — and also the theatre of the final resurrec- tion and conflagration. Let no one, ther'^fore, despise Iiis mother-earth, that is destined to afford us ample reminiscences for the reflections of eternity. 271* EATING. An empty belly has no ears nor fears. Never think about eating till the bell rings. Rapid eating makes slow and imperfect digestion. 272. ECONOMY. Randolph. The philosopher's stone is, to pay as you go. Economy is, itself, a great income. Adventurer. Economy is the parent of integrity, of liberty, 14 158 EDUCATION, INVALUABLE. and of ease ; and the beauteous sister of temperance, of cheer- fulness, and of health ; while profusion gradually involves her followers in dependence and debt. Zimmermann. Take care to be an economist in prosperity ; there is no fear of your not being one in adversity. . Franklin. A penny saved is a penny got. Ih. If you would have a faithful servant, and one that you like, serve yourself. Build your house to live in, not to look at. Ed. If you wish to economize in living, pay down for every- thing. [See 259, 375.] 273. EDUCATION. Burke. Education is the cheap defence of nations. Sprat. The mind that is perverted by false knowledge, or made crooked by deceitful prejudices, must not only be taught, but first untaught ; and to unteach is a more difficult work than to teach. Edwards (^Tryon). The great end of education is, to disci- pline rather than to furnish the mind ; to train it to the use of its own powers, rather than fill it with the accumulations of Others. Lavaier. It is the depth of study, not the extent of it, that gives intellectual power. Education polishes good dispositions, and corrects bad ones. Em. The noblest powers of nature stand in need of the nur- turing hand of education. The uninstructed mind resembles the unpolished diamond. [See 514, 527, 544.] 274. EDUCATION INVALUABLE. Dr. Cooper. Neither piety, virtue, nor liberty can long flourish in a community, where the education of youth is neg- lected. How much do we owe to the care of our venerable ancestors in this respect ! Had not they laid such foundations for training up their children in knowledge and religion, should we have understood our rights so clearly ? or valued them so highly ? or defended them with such advantage ? Or should we have been prepared to lay that basis of liberty ; that happy constitution, on which we raise such large hopes ? EDUCATION, HOW OBTAINED. 159 Varle. Education is a companion which no misfortune can depress — no crime destroy — no enemy alienate — no despo- tism enslave. At home, a friend ; abroad, an introduction ; in solitude, a solace ; and in society, an ornament. "Without it, ■what is man ? — a splendid slave, a reasoning savage.' Cass. The value of education depends far less upon varied and extensive acquirements, than upon the cultivation of just powers of thought. It is not the quantity of knowledge, but the capacity to apply it, which promises success. • To use a phrase from an old writer, it is the ' concoction of reading i to judgment,' which is the golden rule of education. Exercise is not moie necessary to the body, than is the employment of the varioas faculties of the mind to mental efficiency. A good cducati(.'; is the best inheritance. It gives parents an inheritance in their children, if none /or them. 275. EDUCATION, HOW OBTAINED. Johnson. "When a king asked Euclid, the mathema iciaij, whether he could not explain his art to him in a more compen- dious manner ? he was answered, that there was no royal way to geometry. Other things may be seized by might, or pur- chased with money ; but knowledge is to be gained only by study, and study to be prosecuted only in retirement. The education, moral and intellectual, of every individual, must be chiefly his own work. Solomon. Through desire, a man having separated himself, seeketh and intermeddleth with all wisdom. 276. EDUCATION, JUVEKIII-.. Coipper. Our most important are our earliest years. The mind, impressible and =^oft, with ease Imbibes and copies what ;-he hears and sees, And through life's labyrinth holds fast the clew That education gives her, false or true. Pope. 'T is education forms the common mind ; Just as the twig is bent, the tree 's inclined. Children, like tender osiers, take the bow. And as they first are fashioned, always grow. 160 EDUCATION, JUVENILE. Wordsworth. The child is father of the man. Agesilaus, king of S})arta, being asked, what things he thought most proper for boys to learn, answered, " Those which they ought to practise when they come to be men." Solomon. Train up a child in the way he should go ; and when he is old, he will not depart from it. JSm. Do n't despair of a pupil, if he has one clear idea. 3. Parents have the first and easiest access to their chil- dren, while their minds are susceptible of the deepest impres- sions. They are, therefore, under the strongest obligations, to give their children a virtuous and pious education. They ought, in season, to teach them the knowledge of God, the na- ture of true and false religion, the beauty of virtue, and the deformity of vice, and enforce these instructions by a good ex- ample. Instruct your son well, or others will instruct him ill. No child goes untaught. Send hiu to the school of wisdom, or he will go of l.im.&elf to the rival academy of dissipation. There is always instruction being given and received of some sort, as in the fields, where vegetation is never idle. Parents who would train up their children in the way they should go, must go in it themselves. iV. Y. Observer, "VVe must look the subject of education by the State, fairly and firmly in the face. It is dnily assuming an aspect of serious interest, and t'ae time has come, when every citizen should be apprized of its bearings. The Constitution of this State [New York] forbids the appropriation of the pub- lic money for the inculcation of any sectarian vi^^ws, and in various districts, in city and country, the work is in progress to confine the instruction of the school-room to the single matter oi' intellectual instruction. Examine many school books now in the way of introduction in this and other States, and it will be seen that they ai'e made to meet the demands of this advancing spirit. If there ca'i be a system of morality without the sanc- tion of the word of God for its bjisis, we will not deny these books their claim to morality. But, for ourselves, we reject tl ir tl iti EPUCATION OF DAUGHTERS. 161 the idea of any sufficient system of morals for the world we live in, except that which rests on tlie truth of the Bible, respecting the life that now is, and that which is to come. We wish also to keep distinctly before the mind of the reli- gious reader this thought, that education is not worth the name, if it does not reach and mould the moral, as well as the intellec- tual nature. W. B. Calhoun. Systems of education that aimed simply at improving the intellect, showed ignorance of tht laws of Provi- dence, or impious contempt of those laws. [See 673.] 277. EDUCATION OF DAUGHTERS. Ed. The following, f>om the Chicago Cavalier, is very im- portant, where it applies. The course of female education, at the present day, is radi- cally defective ; the great end being, not to make intelligent, useful, and agreeable members of society, but fine ladies. The cultivation of the affections, the discipline of the mental powers, and a practical and thorough preparation for actual duties, are too generally esteemed of secondary importance, compared with the external graces which are to make a figure in society. K the world in which young ladies are afterwards to mo\e were an idea) A'orld ; if womanhood brought with it no cai'cs ; if friends were always to smile, and fiatter, and caress, and life had no stern realities, all this might be well enough. But it ia not so. The silliest of all notions is, that it is disrc|)utable to be ac- quainted with any habiis of useful industry. In this country, at least, where few parents can bequeath thcMr daughters large fortunes, and where tew husbands can suppor them in idleness, this, of all others, is the most ridiculous phantasy. T'.ere is certainly no reason in the nature of things, why young ladies should not be trained to industrious habits, in such duties as are fittingly theirs, than there is ihat young men should not. If daughters arc left without supporters, will this tender nurturing avail to feed, and clothe, and jjrotect them ? Or, in a more fortunate event, will it give the foresight, the prudence, the «iull, whidi the duties of matursr lil'e demand ? Depeui / 162 EDUCATION, EGOTISM. upon it, fair readers, however much accomplishments may com- mend to the admiration of batterers, yet few sensible men want wives merely as ornaments to their household establishments ; but as companions and help-mates, in the duties and cares which inevitably devolve upon them. "What is there in the habits of industry, that need necessarily affect unfavorably the accomplishments of a young lady ? Any- thing that should make them think meanly or act unworthy ? Anything that should produce rudeness of convertsation, or awkwardness of manners ? Anything that should, in any de- gree, blunt their perceptions of what is correct in taste, or be- coming in conduct ? No, nothing. Let them, then, learn to knit and sew, to bake and wash, and cook dinners, and darn stockings, and all other arts of accomplished housewifery. It will impart to them a vigor of constitution, an elasticity and grace of movement, and a bloom of health, that are a thousand times more endearing, than the soft and sickly delicacy which is nurtured in luxurious idleness. Ed. If these things are so, it ceases to be a marvel, that wise young men of the city, go into the country to take them wives. 278. EGOTISM. Landon. Our very sympathy is often egotioir. Lavater. The degree of egotism should be the measure of confidence. As the iin|)uden('o of flattery, so the impudence of egotism. Cushman. Let ii man mark some men's talk, stories, and discourses, — tuul he shall see tlieir whole drift is to extol and set out themselves, and get the j)raise of men. It is easy to conciMve wiiy egotists find the world so ugly, — they see o///// ti^ iusdves. Ed. And why panegyrists find it so free from defects, — they see not lliemselves. To speak well of yourself is vanity ; to speak ill, affectation. Talking much about one's self tends to produce an intellectual famine. ^ Sh. There is not one wise man among twenty that will praise himself. \\i ELEVATION, ELOCUTION, ELOQUENCE. 163 so Paul. We dare not niuko ourselves of the number, or com- pare ourselves with some who commend themselves. Ed. "Whether posthumous autobiographies are more or less common now, than heretofore, I know not ; but they seem to be less and less needful, since it has become the fashion to pub- lish them in advance of the appointed time, in public addresses prepared for the platform and the newspapers. [See 81, 666, 969.] 279. ELEVATION. High regions are never without storms. There is no distinction without its accompanying danger. Ed. Those who are raised high, must fii'st stoop low. 280. ELOCUTION. Wms., T. The human voice, when not corrupted by false taste, nor perverted by false art, is a perfect instrument ; and most wisely suited to the great and good end for which it was given. To ministers of the Gospel it is given, to convey to the human mind a thorough and practical knowledge of the senti- ments, aifections, and designs of God himself, that he may be glorified. So important and beautiful is the proper expression of proper sentiments and affections by the human voice, it is divinely said, " the tongue of the just is as choice silver ; " "a wholesome tongue is a tree of life ; " "a word fitly spoken is like apples of gold in pictures of silver." What, then, would be the effect of human speech, when used as it ought to be, in teaching the most instructive doctrines, by the most instructive sermons ! If the preachers of the Gospel had such wisdom as agrees with the nature and design of their office, they would speak with such power as their adversaries could neith .; within and from without. Without energy, no man, in a* ofession or business of life, '^ ni do his duty. Jb. Menm cquire energy of mind I' ■ ,/.< i>g themselves under a neccb;.,.^ of acting. So long as ;I: _■ leel themselves ENOUGH, ENJOYMENT. 167 )ose these tlieni as if it \M .^htiness, avail his we must ur hearts e it evcr- vill very- lease the him." irn plain Iness for xertions, hat and will, and infevAor jrtion is good in benevo- cst and iluty of lin and sion or nselves Qselves under no necessity of forming and executing any noble and important designs, they feel no occasion for acquiring energy of mind. But tliose who desire to serve God, and do all the good they can in the world, are willing to devise and promote great and noble -designs, which will lay them under a necessity of exerting all their mental powers and capacities. Another way to acquire strength and energy of mind, is to keep noble and worthy objects in view and pursuit. If men would only propose and pursue great and good designs, they would soon find resolution and energy to execute. No man knows how much good he can do in the world, until he makes attempts to do good ; for he cannot know the powers and facul- ties he possesses, till he tries them by repeated mental exertions. How many men have lived years in obscurity without knowing and discovering their superior powers, until their own circum- stances, or some important event, constrained them to exert their talents and ability in doing great and noble actions. [See 1017.J 288. ENOUGH. Enough is better than a feast. The definition of enough, Most persons find a problem tough ; Perhaps the best one given yet, Is " something more than one can get." JEd. Enough, is to be " filled with the fulness of God." 289. ENJOYMENT, BENEVOLENT. Cowper. He is the freeman whom the truth makes free, And all ar j slaves beside. There 's not a chain That hellish foes, confed'rate for his harm, Can wind around him, but he casts it off With as much ease as Samson his green withes. Hf looks at^ud into the varied field Ot naiurtti ar.J though poor, perhaps, compared With those v 'lose mansions glitter in his sight, Calls the delightful sce» :ry all his own. His are the mount tins, and the valleys his, 168 ENJOYMENT, ENTERPRISE, ENTREATY. And the resi)len(lent rivers. Ilis t' enjoy With a propriety that none can feel, But wlio with fihal confidence inspired, Can lift to Ileav'n an unpresumptuous eye. And smiling say — " My Father made them all ! " Yes — ye may till your garners, ye that I'eap The loaded soil, and ye may waste much good In senseless riot ; but ye will not find In feast or in the chase, in song or dance, A liberty like his, who, unimpeach'd Of usurpation, and to no man's wrong Appropriates nature as his Father's work. And has a richer use of yours than you. £d. None can truly enjoy any of the works of God, without supremely enjoying him. Jb. Intellectual, cordial, aiid benevolent enjoyments will be so pure, elevated, and ecstatic in heavenly places, that sensual enjoyments, like silver in the days of Solomon, will be thought nothing of. 290. ENTERPRISE. Herrick. Attempt the end, and never stand to doubt ; Nothing so hard, but search will find it out. Ed. Literary enterprise is a much more promising prize than silver or gold, especially in youth. lb. The most noble and valuable prize that can be named, is the spirit of true Christian enterprise. lb. To be a beggar, and dependent, without energy, enter- prise, and industry, while we have any ability to plan and per- form, is to be the fag end of the fag. 291. ENTREATY. An infant's entreaty is more powerful than a sovereign's com- mand. Ed. There is no entreaty to be compared with the invita- tions and expostulations of Christ in the Gospel. When this entreaty shall be turned into repulsion, ( 'hrist will be magni- fied and vindicated. " Be wise now, therefore, O ye kings ! " ■:-:z^f. ENVY, EPHEMERA, EQUALITY, ERROR. mi nalir od without will be sensual thought J pnze lamed, enter- d per- ; com- tivita- 1 this agni- 292. ENVY. Base envy withers at another's joy, And hates that excellence it fanimt reach. A proud man has no God ; an envious man has i;io neighho^r ; an angry man has not himself. The praise of the envious is far less creditable tJpian their censure : they praise that only which they caj;i surpw^ but that which surpasses them they censure. If you wish for enemies, excel others — if for ^odly com- panions, let others excel you. No man envies the merit of others, who has qa^uch of his qpo. Ed. Envy torments others, and robs (me's self of the hap- piness that lies in seeking and ^joying the good of our neighbor. Sffhmm. A sound heart is the li^ <>f the fle^b; b^,t ^yy the rottenness of the boaes> Envy and pride dwell in little minds. That yrhich a man envies in another, he would be prou^' pf* if he had it himself. Envy not the sinner's temporary glory and success, butratb,9)r coopoiserate his fearful end. [See 410. 560.] 293. EPHEMERA, EPHEMERAL. Gov. Briggs. A good or bad name that does not belong to * man's real character, will be ephemeral. JEd. Sensual enjoyments are extremely ephemeral, wheq, compared with intellectual, benevoieut, or eternaL But we have a strange and insane fancy for ephemeral^ 3. Barthly losses, paii^s and trials, are ephemeral. Ch^ up, O man, and make capital out of them ibr eternity. 294. EQUALITY. Mn. In inquiring after truth, we are all on a level, JEd. In sustaining civil, literary, and religious ixistitut;.ons, there should be equality, as the Apostle expressly intimates, for ve ail equally need the advantages of these institutions. 295. ERROR. It is ' 'd to error to rv . crooked. To & r •■'i human ; to forgive, Divine. I^^iyatU. Tinth, crushed to earth, shall rise a^n ; 15 170 ERROR. The eternal years of God are hers : But error, wounded, writhes in pain, And dies amid her worshippers. Young. Noi •> jr lifMels the Eternal draw : They set a' ouJs Heaven's jarring attributes ; And, with one excellence, another wound ; Maim Heaven's perfection, break its equal be;,ms, Bid mercy triumph over — God himself, Undeified by their oppio' • ' ■ 3 praise : A God all mercy, is a God unjust. Sk. O hateful error. Melancholy's child ! Why dost thou show to the apt thoughts of men The things that are not ? OoUon. Ignorance is contented to stand still with her back to the truth ; biit error is more presumptuous, and proceeds in the same direction. Ed. Error is part fact, part fiction. The former is the light, the latter the shade of the picture. But the shade dims the light, and makes the moral impression. Spring. Some writer has remarked, that, " If you can once trace enor to its source, you are sure to kill it." JEhn. I should like to hear a discourse from this text : " God hath made man upright ; but they have sought out many inven- tions." Ed. We shall all hear one, at the day of judgment. Edwards (Tn/on). In its influence upon the soul, error has been compared to a magnet concealed bj' a traitor, near the ship's compass. In the latter case, the more favorable the winds, and the greater the diligence and shill of the crew in working the ship, the more rapidly they are wafted on a wrong course ; so in the former, the greater the sti'uggle for safetj, the more speedy the process to ruin. D. Webster. Falsehoods r cmly disagree with truths, but usually quarrel among theni'^. es. A Lalf truth is a ivhole faViehood. StiJlingfleet. Error is but the shadow of the truth. Beecher. Whatever is only almost true is false, and among the most dangerous of errors ; because so near the truth, and ERROR?' STEEM. 171 therefore tlie more likely to lead astray. Precise knowledge ia the only true knowledge ; and he who does not tcuch exactly, does not teach at all. Churchill, When fiction rises pleasing to the eye, Men will believe, because they love the lie ; But truth herselfj if clouded with a frown, Must have some solemn proofs to pass her down. Extravagant and impolitic errors often react, and serve the cause of truth. Ed. All errors will, at length ; for they will all yet appear to be more than extravagant and impolitic. He is the best accountant, who can compute the sum of his own errors. Ps. 19 : 2. Who can understand his errors? Falsehood could do but little mischief, if it d'd not gain the credit of truth. The errors and heresies of one age, become the creeds of fol- lowing ages, through the influence of popular names, antiquity, and veneration. Woods. Systems of error always contain a portion of fun- damental truth. By decorating itself with some of the charms of truth, error j perpetually contriving to allay our fears, and igain admittance to our hearts. Jb. To those who examine profoundly, and distinguish clearly, erroneous books may sometimes be among the most valuable hel[)tf. From erroneous authors you may learn what ground is defensible, and how great a loss the friends of truth have suf- fered, by attempting to defend what must be abandoned. [See 21 C] 296. ERRORS, INCIPIENT. Obsta principiis — Resist the beginnings. There is no swerving from a right line that raay not lead eternally astray. Nip errors and vices in the. bud, if you would subdue them. 297. ESTEEM, RESPECT. Cultivated, sanctified mind, wherever found, will secure respect. PMl. 2:4. In lowliness of mind, let each esteeni other bet- 172 HTKIIMTT. tor than tliomsclvcs. Ed. Wu onn mnke nolhin|]^ less of this precept, than diaintcrestcd esteem of others, which is n completd fuuiuhvtiou for. politeness and gooil ninnncu's. If we ulways iin* partially estimate the virtues, talents, acquirements, possessions, and importance of all others we know, and respect their good aa wo do onr own, we shall acquire a habit of good manners. 298. ETKUNITY. in eternity, days, years, ages arc nothing. Towng. In eternity, what scenes shall strike ! What webs of wonder shall unravel there I What full day pour on all the paths of heaven, And light the Almighty's footsteps in the deep I If inextinguishable thirst in man To know how rich, how full our banquet there I JR. Is it in time to hide eternity ? And why not in an atom on the shore , To cover ocean ? or a mote, the sun ? ^Tis immortality, 'tis that alone, Amid life's pains, abasements, emptiness, The soul can comibrf, elevate, and till. HaU, Eternity invests every state, whether of bliss or of suffering, with a mysterious and awful importance, entirely its cWn. It gives that weight and moment to whatever it attaches, oovnpai'ed to which all interests that know a period, fade into absolute insignilicance. Mtn. Time always vanishes in view of eternity, and this world i». view of the next. lb. How vast is eternity ! It has swallowed up one genera- tion afler another, and will swallow up all the human race. It will collect all the intelligent universe. It will open scenes and prospects wide enough, great enough, and various enough, to fix the attention and absorb the minds of all intelligent beings forever. J&. It is impossible to understand the meaning, or to feel the weight, of the Word of God, who speaks of himself and of his creatures in the language of his own world, without exercis- ing Divij view! lb\ canni with I e\ morn lb\ mead both aas EULOGIES, KVKNTFUL, KVEUYTHINGARIANS. 173 ing faith in future and eternal realities. The great truths of Divine revelation cannot be seen in their full ligjit^'without being viewed in connection with eternity. lb. Duration is without beginning, and without an end. It cannot be measured by days, nor years, nor ages. It is coeval with God hiVnsclf, who never began, and will never cease to be. Ed. Eternity imparts sublimity to moral truth ; effect, to moral motives ; and makes woes, woes ; joys, joys. lb. No being but God inhabits eternity. This extends im- measurably into the past and future, and is an ocean where both reflection and anticipation must forever be drowned. 299. EULOGIES. Cotton. The praises bestowed upon the dead, like the flowers strewn over their graves, though gratifying to surviving friends, are nothing to them. The dead are gone, either to a place where they hear them not, or where, if they do, they despise them. JSd. Those who eulogize others, often mean themselves. lb. If departed spirits could listen to their eulogists, they would often learn much news about their virtues and usefulnesst however much self-conceit they possessed. 300. EVENTFUL, MOMENTOUS. Sh. There is a tide in the affairs of men, "Which, taken at the flood, leads on to fortune : Omitted, all the voyage of lift Is bound in shallows and in miseries. Ud. There is a momentary period in human existence, called ft'we, which, rightly improved, conducts persons to free, rich, immortal treasures, infinite ; but, rnisimproveo, all the voyage of eternal duration is wreck; and sinking ruin. Jb. Time, for events ; eternity, for enjoyment, or suffering in view of them. Patd. Behold, now is the accepted time ; behold, now is the day of salvation. 801. EVERYTHINGARIANS. Em. I never could see how some men can so manage, as to be claimed oi^ so niany opposite side^v. ^, Perhaps they bays ,\'-Yy,;. 174 EVIL, EVILS DESIGNED FOR GOOD. Msome help from their claimants. As Shakspeare says, " There's tricks in the world.*' Ed. Everythingarians — the refined and polite portion of Nothingarians. Is it not time our Everything and Nothing-arian 'brethren shotild be expressly taken into evangelical fello^vship, (fts Gobetweenites have been,) since they now all claim to bs evangelical ! 302. EVIL, EVILS. Evils brought upoii ourselves, are the hardest to bear. Innumerable are f the evils that flesh is heir to." Better to bear the evils we have, than to fly to othere We know not of. Of two evils, choose the least : Ed. In physics. Of two moral evils, choose neither. Ed, The evils in the world evince the Divine existence •and government. Nothing short of infinite wisdom could have devised, arranged, and contrived such an unfathomable, compli- cated, and astonishing method of securing the greatest ultimate, conceivable good, by means of tho existence of whatever evils •euflt The united wisdom of the ii itelligent creation is infinitely below this design, though capable cf seeing much Divine wisdom in the marvellous plan. SOS. EVILS DESIGNED FOR GOOD. Toung. All evils natural, are moral goods ; All discipline, indulgence on the whole. Pope. All nature is but art, unknown to thee ; All chance, direction, which thou canst not see ; All discord, harmony not understood ; All partial evil, univei'sal good. And, spite of pride, in erring reason's spite. One truth is clear ; whatever is, is right. Ed. Best. Em. From whence came evil r and for what purpose ? have been the most perplexing questions to mankind. The heathens have employed all their learning and ingenuity to solve these questions, but have never been able to do it to their OAvn satis- fe«t guide. By example he learns what is harmlcsis and what is hurtful ; what is decent and what is indecent ; whnt is pleasing and what is displeasing ; what eeeures approbation and what creates disgust. He observes every person's conduct, and endeavors to act as he sees others act ; especially those with whom he lives, nnd on whom he de- ^i EXAMPLE. 177 pends. A sense of dependence and a desire to please, are habit- ual dispositions in children, which continually impel them to follow the example of others. They learn something every day and every moment. They let no person pass by them without observation. Hence, to learn, and to learn by example, |] becomes a habit ; and this habit, formed in this early and tender j age, becomes a second nature, which time only serves to strengthen and increase. In youth, which is the next period of life, they still retam their natural sense of inferiority and dependence, and are eager to secure the favor and patronage of those who have reached the years of manhood. To act like men, is the height of their ambition. They mean, therefore, to follow their example and tread in their steps, as nearly as possible. In old age, we might expect that example would lose all her influence ; but observation and experience teach us the con- trary. The aged both set and follow example. Such is the early and lasting influence of example. It takes mankind by the hand in their infancy, and leads them through all the remaining stages of life. It is the first law they know, and the only law they keep. Its nutliority is gentle, though always irresistible ; and its precepts are pleasing, though often severe and tyrannical. 311. EXAMrLE, PARENTAL. Um. A parent's habitual conduct has more influence upon his children, than his most positive precepts. If parents neglect to govern their own tongues, children will neglect to govern theirs. If parents neglect to govern their own tempers, children will neglect to govern theirs. If parents neglect to treat their superiors, inferiors, and equals, with proper respect, children will follow thiMr ill example. If parents disregard and violate the Sabbath, children will do the same. If parents are prayer- less, so will th'3 children be. If parents are worldly-minded, children will imbibe the same spirit. If parents trample on the laws of the land, children will be unwholesome members of society. If parents are given to vanity, children will become still more vain in their feelings and appearance. In short, clul- 178 EXCUSES, KXEUCISK, EXl'KDIKNCr. f r ( dren will be more influenced by the example of their parents, than by all their instructions and restraint?-. Tt is the want of good example, more than anything else, which so often defeats parental instructions. 312. EXCUSES. Franklin. lie that is good at making excuses, is seldom good for anyth'ng else. Pope. An excuse is a lie, guarded. He who is inexiiaustlble in evasions, when called upon to do a good thing, and teems with excuses when he has done a bad one, needs conversion. A fault once excused is twice commi.'ted. Uncalled ibr excuses are tacit confessions. Excuses ofien have a good deal of falsehood, like Aaron's, — " They gave me gold, I cast it into the tire, and there came ottt this calf." " Obey, and then reason," would ue a capital maxim for those who excuse themselves from duty. He that is g(X)d at excuses must have made many. Practice makes perfect. The first transgressor had a sclf-juhiifying excuse ; and all others have obeyed the law of his example. 813. EXEItCTSI-:. Exercise, by custom, becomes entertainmer.t. £cf. Exercise — that working of our sensitive, intellectual, moral, and physical machinery which keeps us from rusting. Jh. Exercise, uholesome, consists in obeying and serving God as he requires ; exercise, injurious, in serving ourselves in- stead of God ; and exercise, ruinous, in serving " the world, the flesh, and the devil," as they r((iuire. £d. Exercise scheme — a theological technic, signifying that all sin consists in sinning ; all holiness in actual obedience to the Divine law ; and which avers, that all attempts to blend them with physical or metaphysical substrata is deceitful nonsense. 314. EXPEDIENCY, GENUINE. IMany things lawful are not expedient, but nothing is expedi- ent which is unlawful or sinful. I your righj and livir "• parents, he want of len defeats is seldom jpon to do )ne a bad EXPENDITURES. 179 iron's, — came oitt for those Practice and all llcctual, ting, serving Ives in- rld, the ng tliat 5 to the 1 them nse. xpedi- N. Howe. Always do what is right ; labor diligently ; spend your money ctirefuUy, — and God will bless you. JEd. Expediency — the practice of universal and perpetual righteousness; serving God faithfully for nothing; spending and being spent in doing good to others for its own sake ; and living with an eye steadily fixed upon eternity. Kossuth. Expediency is the science of exigencies : politics 19 the science of principles. 315. EXPENDITURES. Beware of small expenses. A little leak will sink a great ship. Ed. Expend nothing for tl ,^ lusta of the flesh, nothing for he lusts of the eye, nothing for the pride of life ; and go on your way rejoicing. Funds, friends, and happiness will abound, if you also alfeund in the positive virtues. 3. Sin and folly cost more than everything else. Our national vices are a more serious draft upon us, as individuals, than we can easily calculate. And our pei'sonal vices, faults, and whims are an enormous tax upon us annually. It is a very important branch of philanthropy and Christian enterprise, to keep before the nation the cost of sin, folly, and vice. A clear view of facts upon this subject would astonish and confound the world. 3. The idolatry and superstition of the heathen nations are an enormous expense upon the half-housed, half-starved millions of the old world. The semi-idolatry of the papal nations well- nigh enslaves them. Their carnal religion has cost the Mo- hammedans more blood, treasure, and exertion than they have expended in every branch of domestic economy and happiness. The Mormons sacrifice everything for their tiieological delu- sions. The Greek church make ruinous expenditures for their Formalism. The infidelity, debasing amusements, unchristian wars, and popery of France, have cost the nation more than its bread and clothing. The naval and military operations of Great Britain, her national jiride and semi-popery, cruel aris- tocrwy, and redundant governments have im[)osed as much fAxation as the people would or could bear, and made it neces- it I* H j. \ m f i I i I I ( «: 180 EXPERIENCE, EXPOSITORY, EXEGETICAL. sary to bori'ow as much capital to sustain them as the national credit could command. In these and other ways, the useless and abominable expenditures of the nations crush their spirits, benight their minds, and wellnigh enslave their bodies. Man- kind in general are slaves to their follies and vices, f^''''' 44, 319, 656, 745, 895.] 316. EXPERIENCE, EXPERIMENTAL. Experimental religion is to the practice of genuine piety and morality, what life is to motion, or the heart to the body — the necessary spring and impulse. Beware of lip wisdom that lacks experience. Life is half-spent befoi'e we learn its use and value. Md. Therefore, take advice from age and experience £Id. Experimental knowledge and conclusions uj:e commonly more exact, tangible, and certain, than theoretical^ Thompson, 0. Experience often charges high for her lessons, but they are invaluable. Edwards, (Try on). We rarely learn from the teachings of past ages, but only from our own experience. Franklin. Experience keeps a dear school ; but fook will learn in no other, and scarcely in that. An empty purse,, and building a great house, make a man wise, but sometimes too late. [See 28.] 317. EXPOSITORY, EXEGETICAL. Fd. 2 Cor. 6:1. "As Avorkers together with him." This, and the scripture phrase, " liaborers together with God," seem to be easily forgotten by those who are partial to the phraseology, co-workers with God, which savors a little too much of pride and equality. lb. Dan. 12:3. " They that be wise shall shine as the bright- ness of the firmament" — i. e. shall have crowns of sparkling, unfading glory, resembling a brilliant firmament of stars, moons, and suns. lb. Job 32 : 8. " There is a spirit in man ; and the inspiration of the Almighty giveth them understanding" — The Almighty breathes into, or imparts to the soul, when created, an intuitivo view of first truths, as the nucleus of its understanding. nei of i I he national the useless heir spirits, es. Man- rs^g 44, 9 pi«ty and ody — the Jue. ^c?. commonlj er lessons, Bhings of fools will e a man ." This, h God," al to the little too e bright- ►arkling, , moons, piration •mighty Qtuitivo EXTEMPORE PERFORMANCES, EXTRAVAGANCE. 181 Mm. Rom. 3 : 19. "Thai every mouth may be stopped, and all the world become guilty before God" — that is, their objec- tions silenced by the knowledge of their utter groundlessness. Thacher. Ps. 60 : 8. " Moab is my wash-pot" — God uses sin- ners to scour and purify the saints. [See 488.] 318. EXTEMPORE PERFORMANCES. PresH DavieSf being asked why he never preached extem- pore, replied, " It is a solemn thing to talk nonsense in the name of God." Plutarch. Extemporary discourses are full of much ordinary and loose stuff; nor do such speakers well know how to begin, or when to make an end. — And besides other faults, which those who speak suddenly are commonly guilty of, they are liable to this great one, that they multiply words without measure ; whereas premeditation will not suffer a man to enlarge his dis- course beyond a due proportion. JEd. To be a good extemporizer requires a rich storehouse of acquired knowledge ; quick recollection ; an accurate judg- ment, with ready wit to apply it to circumstances ; strong natu- ral sympathy to give effect to expressions ; a command of language, imagery, and method ; presence and fortitude of mind to overcome diffidence ; and last, but not least, a good fund of original, striking thought, to give effect to manner. 319. EXTRAVAGANCE. A fat kitchen makes poor hcaltli and a lean will. Wilful waste makes woful want. Franklin. What maintains one vice, would bring up two children. You may think that a little tea or a little punch, now and then, food a little more costly, clotlies perhaps a little finer, and a little entertainment now and then, can be no mat- ter : but remember many a little makes a mickle ; and farther, beware of little expenses ; a small leak will sink a great ship. He that accustoms himself to buy superjflicities, may ere long be obliged to sell his necessaries. *Tis as disagreeable, to a prodigal, to keep an account of his expenses, as it is for a sinner to consult his conscience ; the deeper tkey search, the wor^e they find themselves. 16 r \- i ' 182 EXTREMES, EXUBERANCE, EYES. Johnson. He that is extravagant, will quickly become poor ; and poverty will enforce -dependence, and invite corruption. CoUon. He who buys what he does not want, will soon want what he cannot buy. Mm. Prodigality has arisen to an exorbitant height among this young and half-grown people. Europeans have remarked our egregious folly and guilt, in running into this most impov- erishing and demoral'^Jng vice, which has ruined so many great and opulent nations. The purchase of these foreign fineries and luxuries, has led us to renounce our industry for indolence, and our republican virtues for every species of vice and impiety. West, (Samicel). We commenced our political existence with national vigor ; but the insidious enemy of public and private honor and happiness, in the forms of luxury and dissipation, gained an easy admission among us. Inattention to the sacred obligations of religion, an intoxicating love of pleasures, with extravagant modes of living, have given a severe shock to our infant republic, and threatens its ruin. [See 44, 315, 556, 745.] 320. EXTREMES. Extremities are God's opportunities. Men tend continually to extremes, and are kept within bounds principally by collision with each other. JSd. Avoid all extremes but two, the extremes of truth, and right. 821. EXUBERANCE, PROLIXITY, REDUNDANCE. Pope. Words are like leaves ; and where they most abound, Much fruit of sense beneath is rarely found. Ed. Redundant words are the frictions of eloquence. lb. Sense delights in brevity, but nonsense is fond of latitude and longitude. 322. EYES. Md. The eyes cannot endure personal vices, or extravagant application. Jb. Many sins enter the heart through the eyes. Though they serve for sight, they serve also as tempters. This led Job to make a covenant with his eyes. The Apostle speaks of the / lus the pn it yoi pa! los th( Ai thi re cr( gu th K3 FACTS, FAIT^^ 183 e poor ; ion. m want lusts of the flesh, and of the eye. Hence, we should guard well the eye as well as the tongue, and keep sight-seeing under proper restrictions and restraints. lb. The natural « > is a most deli'^ate orgn ■. Overworked, it avenges itself by p ans and penalties. Pr. ^e and protect your eyes alway. Read no trash. Execrate fine print. Tres- pass not upon the hours of repose in working the eye, for its loss is irreparable. Let youth take sdvice from age, and so use their organs as not to abuse then>. 323. FACTS. Facts are stubborn things. A sinp-le fact is worth a tl ^us; d arguments. E,.\ There is no conclusive reasoning about the truth of facts. Anj "act is better established by two or three good testimonies, than by a thousand arguments. JEd. Facts, anc^ human bodies, will have a general resur- rection. lb. Matter-of-fact preaching either converts the hearer, or crowns the preacher — with thorns. Jb. There is nothing like facts, to displease and confound the guilty. Jb. Facts will find us all out, sooner or later, and the sooner the better for us. 324. FAITiJ Faith touches all things with the hut. of heaven. Faith is the grave of trifling cares. Faith is the cable, and hope the sheet-anchor of the soul. . Young. Faith builds a bridge across the gulf of death. To break the sliock bi.''? i uature cannot shun ; And lands thought smoor' 'y on the further shore. Faith, even if its light 's removed, Will, like the dial fixed, remain, And wait till it shine out again. Davy. I prefer ^jirm religious beuef to every other blessing. For it makes life a discipline of goodness ; creates new hopes?, when those of this world vanish ; tlirows ov iv the decay of life the most gorgeous of all lights ; awakens life even in death ; N^': r 184 FATTH. ; from corrnntion calls up beauty ; from mortality, immortality; makes an instrument of torture and of shair<^ the ladder of ascent to piradise ; and far above all combi : it;, ns of earthly hopes, calls up the most delightful visions of eternal security and rational joy, where the sensualist and skeptic see only gloom, decay, annihilation, and despair. Ed. Savinn faith — ^ the intelligent, cordial belief of revealed and obvious tx uth. Or thus : The essential truths of the Chris- tian system, accurately apprehended, cordially approved, and firmly relied upon. lb. Comprehensive faith — the combination of true love, right apprehension of revealed truths, and reliance upon God. This is the substance of all religion. Abraham thus believed, and it was counted to him for righteousness. Thompson, 0. The intelligent cordial belief of one funda- mental truth of the Gospel, constitutes a true believer. On the contrary, the understanding, hearty disbelief of a single fimda- mental truth of the Gospel, constitutes an impenitent sinner. 325. FAITH, EFFICACIOUS. Strofip; 'and simple faith, with earnest labor, will accomplish wondf t in God's moral kingdom. Ed. It did, when faith was fait}.', Soo Heb. xi. Ed. Fuith is a moral telescope, that brings distant objects near, and eternal objects into sight. If " One sight of Jesus as he is. Would strike all sin forever dead," the objects of true faith cannot fail to overcome the world. 326. FAITH IN DIVINE REVELATION. Woods. Every one v/ho has real, consistent faith in the Bible, must have entire faith, — must believe it to be just such a revelation from heaven as it professes to be, and must submit to it, as the ultimate and perfect standard of his faith. If any man falls short of this speculatively, he is a speculative infidel ; if practically, a practical infidel. 327. FAITH, OBLIGATORY. Em. Mankind are bound to believe what is true, by the same authority by which they are bound to '\o what is right. I FAITH. 186 They are as much under law to God in respect to faith, as in respect to practice. 328. FAITH, NECESSARY. Em. Men have no more reason to hope that God will save them, without believing the doctrines which the Gospel contains, than without performing the duties which the Gospel enjoins, r Their future and eternal happiness -m truch depends upon the rectitude of their faith, as upon th' -^v • le of their conduct. It is true, that every deviation frf v of faith will not exclude them from the kingdom nor will every deviation from the law of love : bu e some essential doctrines to be believed, as well as some essential duties to be performed, in order to obtain eternal life. 329. FAITH OUTLIVES TBIE. Em. Can there be any ground for faith and hope, after all created beings shall have arrived to perfection, and reached their final and eternal destination ? Undoubtedly there can be. For the perfection of created beings is not stationary, like the perfection of God. There will always be something future, for the inhabitants of heaven to believe and to hope for ; for they can never comprehend all the works and all the designs of God, and all the enjoyments he has laid up for them. The work of redemption will afford sufficient materials for everlasting im- provements in knowledge and holiness ; and all future improve- ments will be proper objects of faith and hope. These two graces, therefore, will doubtless run parallel with charity, in point of duration. Watts. Love is the grace that keeps her power In all the realms above ; There Faith and Hope are known no more, But saints forever love. Ed. Instead of this, it may be said of faith and hope ' This is the bud of being, the dim dawn, The twilight of their day.' Newton's faith in the wisdom of the Divine Architect, scarcely reached the dawn of daylight, while he tabernacled in the flesh. The more Paul soared, the more he exclaimed, " O, the depths ! '* 16* tu. #. ^>, ^. IMAGE EVALUATION TEST TARGET (MT-3) &' •«* y. 1.0 ■50 1^ U^ I.I us I 40 2.0 K^ L25 III 1.4 1^ -^ ^ 0% / ? Photographic Sciences Corporation 23 WIST MAIN STRUT WnSTIK.N.Y. I45«0 (716) ara^soa r-j- ■;, n\ ■ we FALL OF MAN, FAME. And the more periods in eternity he shall compass, iht more absorbed will be his soul in faith and hope. 330. FALL OF MAN. Mm. It is an old and just observation, that when man fell from his Maker, he fell into himself. MiUon. Earth felt the wound, and Nature from her seat, Sighing through all her works, gave signs of woey That all was lost. JEdnKston. Who can look on this universe, ^., Its ever-varied face. Its beautiful sublimities. And every softer grace, And not confesSvhow passing fa*r, Had evil never entered there. But how hath man with wickedness The lovely scene defiled I "War, rapine, murder, cruelty, ♦ Transformed it to a wild. And hateful spirits spread their wing, Like fiends in Eden revelling. And Sin's pale daughter. Misery, In her Protean forms Of sickness, pain, mortality. Contentions, famines, storms, Hath claimed an empire, where before Peace dwelt, and Gladness hovered o'er. Bring back this world, great Conqueror I To thy benignant sway ; Establish truth in righteousness. And haste the Gospel-day. Then may we hope this earth to see As like to heaven as earth can be. [See 219.] 331. FAME. Young. Fondness for fame is avarice of air. Death has consigned many a man to fame, whom longer life wou14 hhve consigned to infamy. "^■^■^^^w^'i^^^'r'-'^^^^ir^ii^^'rf. , t>j«j FAME, FAMILIARITY. 187 Park. The fame of the wicked shall be as the snow upon the river, but the righteous shall be in everlasting remembrance. Mansfield. Fame is the popularity which follows some men, not that which is run after. The fame of a godly man is as great a snare as the fame of a learned one ; and woe to him who takes up the fame of godli- .ness instead of godliness. Fame is conferred as the recompense of labor aftd perse- verance. Ud. Aye, either in tlve service, or slaughter of man- kind. Bacon. Grood fame is like fire, — when you have kindled) you may easily preserve it ; if you extinguish it, you will not easily kindle it again. Fame is a mist that hides glory from sight. Ed. The love of fame, especially in high places, -wbea not governed and restrained by inflexible moral principle, is more dangerous to the welfare of society than the love of money.' Mernfs Museum. Diogenes is chiefly remembered for living in a tub, which he carried about as his house. Md. Circum- stantial fame sometimes has more ubiquity and permanence than more substantial glory can boast. If some of our modem statesmen, philosophers, and anniversary speakers had the in- genuity of Diogenes in creating circumstances, and in identify- ing themselves with them, they might escape that painful oblivion they seem preeminently to dread. 332. FAME, POSTHUMOUS. If you would not be forgotten, when dead, either write things worth reading, or do things worth writing. CoUon. Unlike the sun, intellectual luminaries shine bright- est after tliey set. 333. FAMILIARITY. Too much familiarity breeds contempt. Ed. We cannot be too familiar with infinite perfection. Pope. Vice is a monster of such frightful mein, As to be hated, needs but to be seen : But seen too oft, familiar with her face, We first endure, then pity, then embrace. ,^:.- 188 FANATICISM, FASHION. Talk of the devil, and he '11 appear. Ed. If parents love their children, they will be more familiar with them than they allow any other persons to be. 334. FANATICISM, FALSE ZEAL. Ames, (Fisher), That can never be reasoned down, which was not reasoned up. Nettleton. False affections often rise far higher than those which ate genuine. This, every preacher, in seasons of revi- val, hjis had occasion to observe and to correct. Edwards. There is nothing that belongs to Christian expe- rience, that is more liable to corrupt mixture than zeal, though it be an excellent virtue, a heavenly flame, when pure. Ih. The weakness of human riature has always appeared in times of great revivals of religion, by a disposition to run into extremes, and get into confusion, and especially in th(^se three things, enthusiasm, superstition, and intemperate zeal. 'lb. Unlearned and unqualified ministers are often forward to lead othere into impulses, vain imaginations, superstition, in- discreet zeal, and such like extremes,Kinstead of defending them from them, for which a people especially need a shepherd in a season of revival. Cowper. No wild enthusiast ever yet could rest, Till half mankind were like himself possess'd Benedict, J. T. 1 have labored in nearly forty revivals, uuu conversed with several thousands of awakened sinnei's ; and the greatest evil I have found, both in respect to the awakened sin- ner, and to the work in general, has been the spirit of enthu- siasm and fanaticism which have appeared more or less in every revival, if not in every subject of the work, and could never be entirely put down by any means I could use. This has led me to be cautious of singing in revivals, and to avoid the appointment of anxious meetings. 335. FASHION. Sh. New customs, Though they be never so ridiculous. Nay, let them be unmanly, yet are followed. Jb. Fashion wears out more apparel than the man. \ FAULTS, FRAILTIES. 189 Young. If what is out of fashion most you prize, Methinks you should endeavor to be wise. Mf. The Czar is arbitrary in civil power ; the Vatican in religious ; Fashion is more arbitrary than either. lb. How little are the common people aware of their bond- age to fashion, which is formed to suit the fancies and circum- stances of the rich, the proud, the powerful, and the vicious, and at length becomes identified with the interests of commerce, of trade, of mechanism, and even of agriculture, and is then en- forced upon the middle and the lower classes. There is nothing more arbitrary than this tyrant over the customs of society, for he assumes the direction of popular reading and education — governs public and social worship — orders the sensual enter- tainments and gratifications — gives law to popular amusement — makes the rules for dress, furniture, and equipage — and indeed directs the whole policy of human customs and society. When he is pleased to order a change in dress, to modify a custom in living, or to new-model any habit in society, however expensive or inconvenient the change, his mandate must be obeyed, or we must suffer the peralty of his far-teaching frown. But who is this tyrant, whose iron heel is crushing humanity into the earth ? It is the nod of the wealthy aristocrat — the pleasure of the powerful oppressor — the caprice of the fanciful — the determined will of the sensualist^ or those who practise sinful customs; — and what these may lack in wealth, they make up in gaudy show, borrowed wit, or painted beauty, so as to maintain their sway, and enslave the poor and the weak. 836. FAULTS, FRAILTIES. ^m. Very few persons will correct their faults, or suffer them to be corrected, when past the age of forty. lb. Great men have great faults, and great errors. lb. Every person has something about him to spoil him. Jb. No man's character will bear examination. Young. Flaws in the best ; the many, flaw all o'er ; As leopards, spotted, or, as Ethiops, dark. Sh. Men are but men ; the best sometimes forget. 190 FAULTS, FRAILTIES. F My imperfections : May I feel them more and more till I lose them. \ , The more a man improves by the faults and follies of others, the less he has to smart for his own. Avoid small faults, or by little and little you will fall into greater ones. To cure the faults of others, is a far nobler work than to expose them. Any fool can find faults that wise men can't mend. By others* faults wise men correct their own. He who does amiss, is at the mercy of every one. Who is unadvised of his faults, has not a true and intimate friend in the world. We learn our virtues from those who profess to love us ; our faulis, from those who hate us. Mason. The wise man has his foibles, as well as the fool. The difference between them is, that those of the one are known to himself, and concealed from the world ; while those of the other are known to the world, and concealed from himself. Physicians' faults are covered with earth ; rich men's, with money ; the oppressor's, with power ; clergypaen's, with relig- ious flattery ; an'l all men's, with moral blindness from their own view. Edwards. What a poor, blind, weak, and miserable creature is man, at his best estate ! We are like poor, helpless sheep ; the detril is too subtle for us. What is our strength ! What is our wisdom ! How ready are we to go astray ! How easily are we drawn aside, into innumerable snares, while we in the mean time are bold and confident, and doubt not that we are right and safe ! We are foolish sheep, in the midst of subtle serpents and cruel wolves, and do not know it. O, how unfit are we to be left to ourselves ! And how much do we stand in need of the wisdom, the power, the condescension, patience, forgiveness, and gentleness of our good Shepherd ! There are corruptions in every human heart, hidden from us until particular circumstances bring them to light. "■ Cleanse thou me from secret faults," is the aspiration of many a Chris- l 'e till I lose of others, ^ill faU into rk than to id intimate ve us ; our as the fool, are known hose of the mself. men's, with with relig- from their le creature ess sheep; What is easily are i the mean are right ie serpents are we to leed of the eness, and sn from us " Cleanse Y a Chris- FEAR, COWARDICE. 191 tian, who little thinks what a startling process would commence, should his prayer be fully answered. Ed. The faults of others should always remind us of our own. lb. Those who confess their faults in the plural, and deny them in the singular, do not intend to forsake them. Ih. Never expect to find a man heartily willing to be told his most cherished and mischievous faults, till you find one that is faultless. lb. Those who deny or apologize for their known faults, labor to convince others they are hypocrites. Ed. Faults are pliable in infancy ; changeable in childhood ; more resolute in youth ; firmly rooted in manhood ; and inflex- ible in old age. lb. Every person is the most blind to his own predominant fault. lb. Though the unjust hate the just, they are fond of doing them one very important and peculiar sawvce — telling them their favUs. lb. Faults are very serious and alarming evils, when viewed in their nature, tendencies, and consequences. While the world are ridiculing them, Christians ought always to speak of them with seriousness and regret, having a deep anxiety to have them repented of and reformed. lb. It was a great fault, in the view of Christ, for men to be conscious of none. The conceited perfectionists of his day, have been the models of hypocrisy ever since. [See 447, 448.] 337. FEAR, COWARDICE. SewaU. Fear is the tax that conscience pays to guilt. Ed. Those who cannot be influenced through their con- sciences, must be governed by their fears. lb. Those who fear where no fear is, are cowards. But those who fear real dangers enough to avoid and escape them, are heroes. 338. FEAR OF DEATH. , •?. Young. Man makes a death which nature never made, And feels a thousand deaths in fearing one. 192 FEAR OF MAN, FEAR OF GOD. JSrf. There are some, who appear to be so much " past feel- ing," that their fear of ueath comes not upon them, till they experience what is beyond it. 339. FEAR OF MAN. Fear more the teai-s of the poor, than the threats of the rich. Witherspoon. It is only the fear of God that can deliver us from the fear of man. Em. The fear of man is the most universal, the most imper- ceptible, and the most dangerous snare in the world. It lies in every one's path, and is seldom seen until it is too late. 340. FEARS, IMAGINARY. How much pain those evils occasion which never happQi) I Ed. Imaginary fears depart, when the fear of God enters the heart 341. FEAR OF GOD. Fear God and none beside ; and the bear, the lion, and ^8 giant, as before David, will all fall dead at your feet "Where God meets us with his special presence, we ought to meet him with the most humble fear and reverence, remember- ing his justice and holiness, and our own meanness and vileness. Thacher. We need not be afraid of God's sovereignty, or purposes, or agency, unless we are afraid of him, for these are all just like himself, and are all pledged in favor of the righteous. Ed. The fear of God is the best friend of civil order and happiness on earth, and ought to be promoted by the fullest and clearest exhibitions of God, of which religious teachers and moral lecturers are capable. Nothing can excuse Christians and philanthropists from following the example of Christ in declaring the name of the Lord, that men may fear before him. This Avould tend to subvert the fear of man which bringeth a snare, and prevent that levity which is the nutriment of every vice. lb. The fear of Grod, like Aaron's serpent, swallows up all other fears, and is the principle of all true courage. FEASTING, FEELINGS, FEMALES, FICKLENESS. 1^3 " past feel- sm, till they of the rich, n deliver us most imper- It lies in ite. hnppeQ I Grod enters on, and the t. w^e ought tQ remember- inness and sreignty, or (, for these avor of the i order and fullest and ichers and Christians Christ in •efore him. Jringeth a t of every }ws up all '•i *- ^^ > 342. FEASTING. ' • ' He who feasts every day, feasts no day. * Ed. The most sumptuous repast is " the feast of reason, and the flow of soul." ■-' 3. To pamper the body, is a miserable expression of kind- ness and courtesy ; but to provide an intellectual and moral treat, is ChrisHike, 343. FEELINGS, SYMPATHIES. Excess of feeling denotes the absence of thought Feeling is mute when deepest No drapery can conceal the throbs of breaking hearts. JSm. Whatever comes warm from a pious heart, will most certainly and deeply affect the heart ' It is when persons are made to fed, that moral and religious instruction succeeds. Ud, To have strong feelings, active sympathies, and a labit of well governing them, is to be influential. lb. Whenever persons suffer their passions to silence or control their reason and common sense, they are suffering under the evils of a bad government We never speA. our deepest feelings ; Our holiest hopes have no revealings. A warm heart requires a cool and sound head. 344. FEMALES, FEMININE. It is not from the possession of knowledge, but from the dis- play of it, that a woman ceases to be feminine. EcL When females put off the feminine and put on the masculine, they are much less manly than they appear to he. For laborious research, solid reasoning, strength, and depth of composition, the masculine mind is fltly organized. But for natural elegance, refined simplicity, intuitive, practical wisdom, that sentiment which combines. harmonies, and for the imagina- tion's most delicate and beautiful blossoms, we must have recourse to the female mind. 345. FICKLENESS, CHANGE ABLENESS. He who begins many things, finishes nothing. lUd. A fickle memory is bad, a fickle course of conduct is 17 fe;i;»S«JIM^^^^vith suavity of manners. There is no trait in the human character, so potential for weal or woe, as firmnejis of purpo:^c. It is wondeiful to see what miracles a resolute and unyieiiiing spirit will achieve. Before its irresistible energy, the most formidable obstacles become as cobweb barriers in the path.* Difficulties, the terror of which causes tlie pampered sons of luxury to slirink back with dismay, provoke, from the man of lofty determination, only' a smile. The whole history of our race, all Nature, indeed, teems with examples, to show what wonders may be accom- plished, by resolute perseverance and patient toil. JUd. A want of firmness in sustaining pui'e and undefiled religion, is a very common, but sacl infirmity. ib. There are some kinds of firmnessi quite undesirablei % .w FIRST TRUTHS, FISHING, FLATTERY. Buch as firmness in bad habits, firmness in bad manners, firm- ness in errors and delusions, and especially fiiinness in ii^us- tice, oppression, and cruelty. 850. FIRST TRUTHS, OR PRINCIPLES. Em. Never try to thrpw a man down, who stands upon nothing. .^ Ed, A denial of first truths is impious and ridiculous. WaiU. It is very useful to have some general principles of truth settled in the mind, whose evidence is obvious, that they may be always ready at hand, to assist us in judging of the great variety of things which occur. These may be called first notions, or fundamental principles. There are metaphysical, physical, mathematical, political, economical, medical, theologi- cal, moral, and prudential principles of judgment. Ij)rdj J. K. It is a first principle, that all knowledge has its origin in God, and that we can know nothing correctly, with- out seeing the first and final cause of all things in him. Ed. It is, also, an ultimate fact, that our first intellectual views and impressions are intuitive, and especially our first notions of the cardinal first truth, the existence of God. Without this, the things which are made would not appear to us as evidences of his existence and perfectiims. We must make deductions from first truths already discovered, in order to increase our stock of knowledge. Intuition is the eye that discovers first, or ultimate^ truths. [See 60, 953.] 351. FISHING. Johnson. F.*shing-rod — a stick with a hook at one end, and a fool at the other. Ed. This applies to fishing for sport, country fishing in general, and especially to fishing for h<»iors and offices. 852. FLATTERY. Diogenes being asked, What is that beast, the bite of which is the most dangerous, replied, " Of wild beasts, the bite of the slanderer ; and of tame ones, that of the flatterer. Matron. When men flatter, think them false ; I *ve found them so. Flattery, like Champaigne, soon gets into the head. ml wl fi .. *-.^:il»<: — ■ FLATTRRT. 197 »ners, Urm- s in ii^'us- mds upon ous. nciples of that they ng of the ailed first ^physical, theologi- ^ge has tly, with- M. It ews and s of the this, the Jnces of OS from Uoch of Itimate, »cl, and sport, honors (^hich ^the As he flatters, so he cuts, so he detracts. Lavater. The shameless flatterer is a shameless knave. '' Jh. The most exuberant encomiast, easily turns into the most inveterate censor. lb. Keep your heart from him who begins his acquaintance with you by indirect flatteiy of your favorite foible. Covyper. The lie that, flatters, I abhor the most Antisthenese. It is better to fall amonjf crows, than amonsc flatterers. Those only devour the dead, these the living. Johnson. Men are like stone jugs — you may lug them where you like, by the ears. Ed. Yes, yes, if you do not re- prove them, but, on the contrary, tickle them with flattery and amusement. A person who will flatter one to please him, will slander him to please others. Fools drink in flattery, as a thirsty man dnnks water, and put it to the credit of the flatterer ; wise men lay it aside, or put it to his account. A little praise upsets a little mind. Flattery is nauseous to those whose olfactories ,are not stu- pefied. Ed. The tender mercies of the wicked, are cruel flattery. lb. A death-bed flatterer, is a second-death deceiver. lb. All sorts of enemies have been conquered by man, but one, — the flatterer. If w^e did not flatter ourselves so much, the flattery of others would not do us so much harm. Socj'fztes. Flattery is like friendship in show, but not in fruit. Flatter no man to gain his favor, for this will add falsehood and injury to hypocrisy, that will react with a sure and sore vengeance. Revilers call us fools — flatterers make us such. Ed. Mankind love flattering compliments, because they strengthen and increr^e self-flattery, Men do not flatter without some private end in view, and those who listen to such music, must pay fpJT it 17* -.iv.ii'i&taiinifc.'?*. , 198 FLATTERY, FOOD. Flatterers lift a man up, as the eagle does the tortoise, to gain something by his fall. [See 299.] 353. FLATTERY, NATIONAL. ^ Mass. Section Sermon, 1791. America stands, like the sun in the heavens, the centre of light, and the wonder of an ad- miring world, who feel the influence of its rays. There the persecuted will find rest — tortured virtue, and exiled worth, will take refuge among them, from every quarter of the old world. JSd. This enconium needs a little emendation, as fol- lows. America, stands, like the sun, passing behind a dark cloud. In some portions of her domain, the persecuted fin^ refuge, while in others, the oppressor holds millions of the hu- man race as chattels personal, withholding all the essential rights and privileges of humanity, and crushing them to death under laws and customs that are the scorn and execration of the universe. 354. FOOD. Eat to live, not live to eat. Agur. Feed me with food convenient for me, lest I be full and deny thee ; or poor, and steal. Sully, the great statesman of France, who accustomed himself to very plain and frugal meals, having been reproached for not making more sumptuous i)rovision for his guests, replied, " If they are men of sense, there is sufficient for them ; if they are not, I can very well dispense with their company." Feed your body to serve Christ, not to serve sensual vices, if you desire either present or future enjoyment. Save your spices till you become old, and then you may never need them. After sweetnu'ats, come ])!tter tastes. Ud. God has prepared perishable food, in sufficient variety and profusion, to suftliiin and invigorate the body ; and imper- ishable, in greater variety and profusion, to sustain and in- vigorate the mind. But the human race more highly prize the former than the latter, and pervert both to their present or everlasting ruin. [See 229.] FOOLS, FOLLT, FORBEARANCE. 199 tortoise, to ke the sun of an ad- There the led worth, )f the old on, as fol- d a dark ;uted find )f the hu- tial rights ith under m of the I be full himself 3 for not ied, « If they are il vices, )U may variety imper- ind in- \ze the lent or 355. FOOLS, FOLLY. When wise men play the fool, they do it to perfection. Folly — first, the going to law ; second, standing a law-suit. Thaclier. When wise men become fools they are super- latives. To be a fool, and not to know it, Is a double misfortune. Nothing is more worthless than sinful pleasures, but fools mortgage eternal happiness for them. A little pleasure, or wealth, or honor, or perhaps all, may be purchased at the price of eternal misery. A wise man is a great wonder. Ed. A fool is a greater one, if we may be allowed to reason from popular admiration. £d. Fools — those who make everything of nothing, and nothing of everything. lb. Fools were made to teach wise men wisdom. Solomon could not have produced his book of Proverbs, had he not taken lessons from the fools of his generation. Arabian Pr. A fool may be known by six things : Anger without cause ; speech without profit ; change without motipn ; inquiry without object ; putting trust in a stranger ; and mis- taking his foes for his friends. Ed. Aye, and by six more : Trusting in his own heart ; by rejecting and scorning just re- proof ; by drinking in flattery ; by hating and despising knowl- edge ; by intoxicating himself in sinful lusts and pleasures ; and by making nothing of sin. He who steps out of his way to play the fool, is pretty sure to miss the prize. y.')G. FORBEARANCE, FORGIVENESS. To err, is human ; to forgive, Divine. Spring. The Bible enjoins, " Love your enemies ; bless them that curse you ; do good to them that hate you ; and pmy for thimi which despitefuUy use you and persecute you." This is a spirit so unnatural to man, tluit-it lias been reproached as unreasonable and absurd, and the ancients had no word to express it ; or if they had, it represented it as a vice rather than a virtue. But how worthy of its Author I how sublime ! how truly it bears the stamp of Divinity I 200 FOnSSARANGE, FOSGITENESS. To be able to bear a provocation is indicative of great wis- dom ; and to forgive it, of a great mind. To return good for evil is the supreme point of goodness and gi'eatness. Forgiveness — the odor which the trampled flower diffuses to bless the foot which crushes it. Has any one injured you ? Bear it with patience. Hasty words rankle the wound ; soft language dresses it, forgiveness cures it, forgetfulness takes away the scar. It is better to overlook trivial offences, than to quarrel for them. By the last, you are even with your adversary ; by the first, above him. He is more than great who instructs his offender, while he forgives him. Each other to forgive, is the tenderest part of love. Covoper. The kindest and" the happiest pair Will find occasion to forbear, And something every day they live To pity, or perhaps forgive. That which is very bitter to endure, may be very sweet to remember. Seckei'. To do evil for good, is human corruption ; to do good for good is civil retribution ; but to do good for evil, is Christian perfection. Though this be not the grace of nature, it is the nature of grace. Jb. There is a requital of evil for evil ; this is blamable ; — of good for good, this is laudable ; — of evil for good, this is abominable ; — of good for evil, this is admirable. Forgiveness is the most prlorious kind of revenge. Nothing annoys an enemy more tlian kindness. It is an arrow that generally hit the mark. Herbert. Ihi that cannot forgive others, breaks the bridge over which he must pass himself; for every man has need to be forgiven. Lavater. He, who being master of the fittest moment to crush an enei y magnanimously rejects it, is born to be a con* queror. Strivs not against a person who has never ii\jured you. FORCE, FOBGi LNE8S. 201 Ed. The reader will find sometliing more to the purpose in Matthew 5 : 39-48 : " Do good to them that hate you," etc. One of the most beautiful gems of oriental literature is con- tained in a passage from the Persian poet Sadi, quoted by Sir William Jones, the sentiment of which is embodied in the fol- lowing lines : — The sandal-tree perfumes, when riven, The axe that laid it low ; Let man who hopes to be forgiven, Forgive and bless his foe. The injurer never forgives. Forgive otlicrs every personal injury ; forgive yourself nothing. Pardon, when it conriuers, is the most efTectual revenge. Ed. Bear and forbear, are strange philosophy and religion, with most persons, — but no more strange than true. 357.. FORCE, FORCE OF ARMS. Who wins by force, but half overcomes his foe. Ed. Mohammed supplied his lack of moral force, with the force of arms. Jb. Barbarians can conquer by civil force. To make con- quests by moral force forms the true hero. 358. FORGETFULNESS. • Sh. Men are men ; the best sometimes forget. Angelo. He who forgets obligations, deserves to be himself forgotten. Em. Mankind have a multitude of moral exorcises, of which they take no notice, while passing through their minds ; and many of those; of which they do take notice, they soon forget. When llicy endeavor to recollect the past exercises of their hearts, it is but a v(;ry small number of the whole, that they can l)os»ibly remember. Who can recollect all his internal exer- cises and external actions for days, weeks, months, and years past ? The minds of men are too weak and feeble to take such an extensive survey of their hearts and lives. But God not only ^T 202 FORGIVENESS, FORMS, FORMALITY. sees and marks all the thoughts, words, and actions of eyeiy person, but remembers them all. A man continually forgets ; so that, if he do not continually learn, he will know less and less. Ed. Forgetfulness is criminal in proportion to the importance and sacredness of what is forgotten, and the vanity of what is remembered. Ih. That is a noble forgetfulness, which respects injuries. lb. An effort to forget guilt, only gives tenacity and acute- ness to the memory, whenever conscience and reflection pre- dominate in the soul. Tliere is no escape from painful reflec- tions, only by deliverance from sin. lb. The most criminal forgetfulness is the most common — forgetting God. Gray. For who, to dumb forgetfulness a prey. This pleasing, anxious being e'er resign'd, Left the warm precincts of the cheerful day, Nor cast one longing, lingering look behind. 859. FORGIVENESS, DIVINE. Young. If, sick of folly, I relent ; he writes My name in heaven, with that invested spear (A spear deep dip])'d in blood !) which pierced his side, And open'd there a fount for all mankind. He who refuses forgiveness, breaks down the bridge over which he must pas?, or perish. Ed. God will forgive all who are heartily willing to be either pardoned, or punished. But the self-righteous, self-justifying, and impenitent, who will not cordially acknowledge their desert of the penalty of his holy law, nor accept the punishment of their iniquity, nor accept of an absolute pardon, are so utterly unfit for heaven, they will fail of eternal life, and must endure the second death, the wages of sin. 3G0. FORMS, FORMALITY. Em. The more men have multiplied the forms of religion, the more vital godliness has declined. Ed. Formulism, — one of the most formidable obstacles to * the prevaienco of pure aud undeiiled religion. )ns of every t continuallj e importance y of what is s injuries. y and acute- Heetion pre- linful reflec- common — Iday, id. ^ear ced his side, )ridge over to be either g» r-justifyin heir desert ishment of 5 so utterly ust endure >f reh'gion, bstacles to FORTITUDE, FORTUNE, FRAGMENTS, FRAUD, FREEDOM. 203 lb. Formalists make everything of nothing, and nothing of everything. 361. FORTITUDE. Loclm. Fortitude, itself an essential virtue, is a guard to every other virtue. £d. Fortitude is lent to the wicked for important purposes, but is directed to leave them at or before death, and go over to the righteous, for an everlasting companion. Fortitude, and the power of fixing attention, are two marks of a great mind. 362. FORTUNE, FORTUNES. Syrus, (Puhlius). Depend not on fortune, but on conduct. Fortune favors the brave. Mean fortunes and proud spirits make an unhappy match. Seneca. Success consecrates the foulest deeds. Ed. Fortunes, thefnselves a natural good, often do more hurt than good. Jb. It requires a very rare general to manage a fortune. 363. FORTUNE-TELLERS. Ud. Fortune-tellers — the gypsies of Satan's kingdom. Those who confide in them must be supremely gullible. Experience and wisdom are the best fortune-tellers. 364. FRAGMENTS. "Whoever gathers up fragments, will be astonished that he so soon fills twelve baskets. 365. FRAUD, FRAUDS. Fraud in childhood, will become knavery in manhood. JEd. Fraud always secures, for companions, repentance and shame. Jb. When the fraudulent are overcome by fraud, they may expect no sympathy. 866. FREEDOM. Cowper. lie is the freeman whom the truth makes free, And all are slaves beside. Dark was the night, when might made right. But darkness now holds doubtful sway, IfSl-'J^,-') •■.■-» J - 204 FREEDOM, FRETFULNESS. ■ r^. '^ S="V. g*'" 1^ ':-, And Freedom's watchword, Hight makes might, Tells far and wide of dawning day. JSif. The signs of the times, however, indicate that the world has not yet done with the war-maxim of the Gallic kif%, that **the rights of valiant men lie in their swords." Spring. There never has been any such thing as true free- dom among those who were ignorant of the Bible. The Bible is the great protector and guardian of the liberties of men. It is the true basis, and the only basis of the temple of fi-eedom. Where the Bible forms public opinion, a nation must be free. lb. The whole spirit and genius of Christianity are every- where friendly to freedom. It leaches us that men of every tribe, language, clime, and color, are the creatures of God. It announces that the great Creator " hath made of one blood all nations of men, for to dwell on all the face of the earth." It pronounces the incidental, and circumstantial, and temporary distinctions among men, as of minor consequence, and of no account whatever, when compared with the grcat points of similitude which result from their common origin, their common depravity, their common suffering, common dependance, and common responsibilities. Tyrants are sometimes the fathers of freedom. But ' they mean not so, neither do their hearts think so.' • Just men, only, are free : others are slaves. [See 536.] Ed. Freedom lies essentially in the conquest of self. It is impossible for him to be free, who is a slave to his carnal will, passions, propensities, feelings, and idols, or is led captive by Satan at his will. [See 536.] 367. FRETFULNESS. Fretfulness is a kind of anger. Anger is the artillery ; fret- fulness the small arms. Ed. Fretfulness is always chiefly against the Lord, and is as ungrateful, impudent, and unreasonable, as uncomfortable. lb. The way to dissipate fretfulness in the minds of chil- dren, is to be cheerful, and to keep plenty of great and good objects in view, suited to interest and . entertain the juvenile mind. , fr igJu, at the world cki%, that IS true free- The Bible f men. It of fi*eedom. be free, are every- n of every fGod. It e blood all Jarth." It temporary and of no points of r common ance, and But ' they • >36.J 5lf. It is mal will, ptive by 7; fret- )) and is table, of cjiil- d good uvenile tItIENI>S, PAIENDSHIP. 205 A fretful person is the sport of circumstances, and trifles with human feelings. 368. FRIENDS, FRIENDSHIP. i ii; Freedom and confidence are the soul of friendship. A mountain is made up of atoms, and friendship of little mattei's. If the atoms hold not together, the mountain is crum- bled into dust. Services and kindnesses neglected, make friendship suspected. Verily is the man a marvel, whom truth can write, " A friend." A reconciled friend is a double enemy. A friend that you buy with presents, will betray you for greater ones. Short reckonings make long friends. They are the best friends who support and encourage each other most in good designs and deeds, and they the worst ene- mies, who support and encourage each other in sin. A true friend will sometimes be offensive. The best of men need faithful friends to instruct and admon- ish them, or watchful enemies to correct then^^. He can want nothing, who hath God for his friend. No one can be happy without a friend ; and no one can know what friends he has, till he is unhappy. 3p. Hall. I will use my friends as Moses did his rod : while it was a rod, he held it familiarly in his hand : when it turned to a serpent, he ran away from it. Ed. Friendship was invented for those who carry on the Christian warfare, and need sympathy and helpers. For others, temporary favoritism was designed, and is all they enjoy. lb. Friendship between the good, is of the genus live forever. lb. Next to the friendliness of properly telling our neiglibor his fault, is that regard for the feelings of the reprover, which prompts to the correction of the error. [See 549.] 3G9. FRIENDSHIP'S PRUDENTIAL MAXIMS. Make no friendship with a selfish, envious, and sordid spirit, for he has no taste nor room for reciprocity. ^ Make as many friends as possible, and as few intimated. 18 ■*? \ ^imwn "^■■W 206 FRIENDSHIP INVALUABLE. An act by which we make one friend and one enemy, is a losing game, because revenge is a much stronger principle than gratitude. Be deliberate in choosing a friend — more so in changing him. Sh. Where you ai*e liberal of your loves, and counsels. Be sure you be not loose : for those you make friends, And give your hearts to, when they once perceive The least rub in your foitunes, fall away ^ Like water from ye, never found again But where they mean to sink ye. Do not value men according to their esteem of theCf but ac- coi'ding to their worth and faithfulness. £!d. Cling to your fi-iends, after having chosen them with prope^^ caution. If they reprove you, thank them. If tliey grieve you, forgive them. If revolutionary circumstances have torn them from you, circumstances may change, and make them yours again. Be very slow to give up an old and tried friend. 75. Expect to meet with manifold imperfections and failings, even in your very best earthly friends, and overlook them, lest they cool the ardor of true friendship. [See 766.] 370. FRIENDSHIP INVALUABLE. Young. Poor is the friendless master of a world. A world, in purchase for a friend, is gain. Howe. Who knows the joys of friendship ? The trust, security, and mutual tenderness. The double joys, where each is glad for both ? Friendship, our only wealth, our last retreat and strength, Secure against ill-fortune and the world. Friendship multiplies joys, divides griefs, subtracts from la- bors, and adds to the capital of life. Those hours are not lost which are spent in cementing affection ; For a friend is above gold, precious as the stores of the mind. JEd. So important, delectable, and indispensable is true friendship, we should lose no time in securing friends, especially such iftcan protect, as well as love us, unto the end. icnj||< FRIENDS, FRIENDSHIP. 207 871. FRIENDS, HOW MADE. Toitng. Can gold gain friendship ? Impudence of hope I ; As well mere man an angel might beget. . Love, and love only, is the loan for love. All like the purchase ; few the price will pay : And this makes friends such miracles below. 372. FRIENDSHIP, 'GENUINE. Seeker. That is%choice friend, w^ho conceals our fitults from the view of others, and discovers them to our own. A friend in need, is a friend indeed. Only the wise and good are friends ; others are mere companions. True friendship. The water that flows from a spring does not congeal in the winter : and those sentiments of friendship which flow from the heart, cannot be frozen by adversit^ True friendship has stronger ties than kindred. 373. FRIENDSHIP, SPURIOUS. A false friend, and a shadow, attend us only while the sun shines. No enemy like a false friend. . False friendships end in mortal feuds. Bacon. Tliose friends are weak and worthless, that will not use the privilege of friendship, in admonishing their friends with freedom and confidence, as well of their errors, as of their danger. Sh. Words are easy, like the wind ; Faithful friends are hard to find. Every man will be thy friend, Wliilst thou hast wherewith to spend ; But if store of crowns be scant. No man will supply thy want. • ' Strict dealing may cool sprrious friendship, but loose dealing often converts friends into enemies. Ed. The friendship of the world, which is enmity with God, is mere selfish, hollow, fickle, and temporary favoritism ; a bubble, soon to give place to bitter and perpetual enmity and hatred. // 908 FRIENDSHIPS TESTS, FRUGALITY, FUTURITY. • 5S '^" 374. FRIENDSHIP'S TESTS. When good cheer is hicking, false friends will be packing. Lavater. Never say you know a man, till you have divided^^ an inheritance with him. Ed. The best test of friendship^ is the kind and faithful reproof of all our manifest faults. 3 75. 'FRUGALITY. Johnson. Frugality may be termed the daughter of Prudence, the sister of Temperance, and the parent of Liberty. Franklin. Spend one penny less than thy clear gains. Then shall thy hide-bound pocket begin to thrive ; and will never again cry with the empty beJIy-ache ; neither will creditors insult thee, nor want oppress, nor hunger bite, nor nakedness freeze thee. The whole hemisphere will shine brighter, and pleasure spring up in evCry corner of thy heai't. Then shalt thou be a man, and not hide thy face at the approrch of the rich, nor suffer the pain of feeling little when the sons of fortune walk at thy right hand; for independency, whether with little or much, is good fortune, and places thee on even ground with the proudest of the golden fleece. 3. Tlie way to wealth is as plain as the way to market. It depends (ihiefly on two words, industry and frugality ; that is, waste neither time nor money, but make the best use of both. Without industry and frugality, nothing will do ; and with them, everything. Frugality is a fair fortune ; and habits of industry, a good estate. Without frugality, none can be rich ; and with it, few would be poor. Competency is the reward of frugality. [See 272.] 376. FUTURITY. The vail which covers futurity from our sight, is woven by the hand of mercy. Ed. The atheist, by his suicidal unbelief, cuts himself off from all the hopes, riches, and glory of futurity, ';nd makes himself wretched, and miserable, and poor, and blind, and naked. Reason, conscience, and every other intellectual and moral % 4i^ tlTY. packing, lave divided^i; and faithful f Prudence, rains. Then will never 11 creditors nakedness ighter, and Then shalt of the rich, rtune walk h little or d with the larket. It ; that is, of both, ith them, 7>agood w would GAMES, GENEROSITY, GENIUS. 209 3ven by self off makes naked. iooral faculty, would have been thrown away upon such stupid and benighted minds, were not just such objects necessary to give the best variety and contrast to the system of the universe. 377. GAMES, GAMING. The best throw upon the dice, is to throw them away. Gaming is the child of Avarice, the companion of Vice, and the father of Despair. Cumberland. It is well for gamesters that they are so numerous as to make a society of themselves ; for it would be a strange abuse of tenns to rank those among society at large, whose profession it is to prey upon all who compose it. £/m. The inventor of card-playing has done immense mis- chief to the world. He invented this game of chance to amuse one of the kings of France. It spread from the king to the court ; from the court to all the lower classes of men tlirough the kingdom. From France it spread to Britain, to all Europe, and to America: It has destroyed the property, the peace, and the temporal and eternal happiness of millions ; and it still threatens to destroy millions and millions more. £d. Who can fathom the intrigues, or the fascinations, of games of chance ? The whirlpools of the ocean can give us but a faint view of their power to decoy and destroy ! If civil laws are wisely employed to protect society against thieves and robbers, they ought to be turned with eflfect against gaming. [See 107.] 878. GENEROSITY. ^d. There are several species of generosity, such as gener- ous promises, generous invitations, generous proposals, generous provisions, and generous donations and pei-formances. Those who most abound in promises, are often most wanting in per- formances. Practical generosity is the thing. lb. Generosity is a delectable disposition, a desirable habit, and a choice attainment. It creates cheerful faces, and glad- ness of heart. All the mean and niggardly vices are reproved and restrained by its presence and prevalence. 879. GENIUS. Who can produce more than many others, has vigor ; who 18* 210 GENTLENESS, AMIA9LENB9S. can do still better, has talents ; who can produce what none else can, has genius. Swijl. When a true genius appears in the world, you may know him by this sign — that the dunces are all in confederacy against him. It is the prerogative of genius, to produce novel impressions from familiar objects. Hogarth. Genius is nothing but labor and diligence. Ed. "With a little something peculiar, to prompt them. One of the strongest chai'acteristics of genius, is the power of lighting its own fire. Kwe scrutinize men of genius, we shall find that activity and persistence are their leading peculiarities. Ed. Genius is a tact for devising and doing difficult things. The adversary has a tact for deceiving and destroying. Solo- mon had a tact for apt and forcible expression. Washington had a tact for combining, directing, and employing physical force, in surprising and overwhelming the enemies of his coun- try. Shakspeare had a tact for description, imagination, and original, varied expression. Edwards had a tact for tracing effi?cts to their causes. Emmons had a tact for theological distinctions, deductions, descriptions, and aarmoaies. Whitefield had a tact for chaining the attention, and moving the feelings of an auditory. Bunyan had a tact for allegorical imagery and description. These were original geniuses in their several different occupations, whose names have escaped, and will escape, oblivion. [See 922.] '380. GENTLENESS, AMIABLENESS. Good nature is more agreeable in conversation than wit, and gives an air to the countenance more amiable t uan beauty. A cheerful manner denotes a gentle nature ; whereas, a sour countenance indicates a froward disposition. Ed. We are indebted to Christianity for gentleness, especial- ly towards woman. This grace is scarcely to be found among pagans, or mormons, ^ 'bt gross corrupters and perverters of Christianity. jm ■j^ GENTLENESS, GrPTS AND GRACES. «1I what none you may confederacy mpressions mce. jEd, the power 2tivity and ult things. ig. Solo- ashington physical his coun- tion, and r tracing leological l^hitefield feelings gery and several md will wit, and Gov '^" i 4 , a sour special- ^ Ed. among lb. •ters of perish lb. Parents forfeit the name of Christians, who do not traia up their children to be gentle spirits. '' ' Gentleness disarms the fierce, melts the en. 1, and will cor- rect whatever is offensive in manners. 881. GENTLENESS, MATRIMONIAL. Be gentle ! weary hours of pain 'Tis worran' ; lot to bear ; Then j-* ' i l; jr vhat support thou canst, /.xd all her ,' arrows share. Be gcnti. for you little know How many trials rise ; Although to thee they may be small, To her of giant size. Be gentle ! though perchance that lip May speak a murmuring tone. The heart may beat with kindness yet, And joy to be thine own. Be gentle ! for the noblest hearts At times may have some grief, And even in a pettish word May seek to find relief. Be gentle ! none are perfect — Thou 'rt dearer far than life ; Then, husband, bear and still forbear, — Be gentle to thy wife. 882. GIFTS AND GRACES. Cowper. Bnt O thou bounteous Giver of all good, Thou art of all thy gifts Thyself the crown. Give what Thou wilt, without Thee we are poor, And with Thee rich, take what Thou wilt away. Gifts and graces are God's to give, and ours to use. Perishable gifts are more desired by mankind than im- perishable graces, which many despise. jKwi. Grod has given to some men a more solid, acute, and ocHuprehenaive understanding than to others. Ue has given a 212 GOD. more retentive memory to some than to others. He has given a livelier imagination to some than to others. And he has given a more easy and flowing eloquence to some than to others. He has diversified and distinguished mankind as much by their in- tellectual powers as by their corporeal forms, and features, and external circumstances. 383. GLUTTONS, GLUTTONY. Gluttony kills more than the sword. Ed, Besides torturing whom he kills. Ed. Food was made to nourish and sustain, not to sicken and overwhelm us. The varieties of food are suited to the dif- ferent climes, constitutions, and tastes of men, and desirable changes in aliment. This rich variety ought not to be per- verted to oppressive sensual indulgence. Gluttony is an un- grateful, stupid, and cruel vice, for it is perverting and debasing the bounties of Providence that might be a great comfort and help to the poor and destitute, who are ever with us. [See 556.] 884. GOD, AS REVEALED IN SCRIPTURE. God is light ; God is love ; God is a spirit ; is a man of war ; is a consuming fire : !s a great King over all the earth ; is a God of knowledge ; is a jealous God. 385. GOD, SUPREMELY EVIDENT. Em. We have higher evidence of the existence of God than of any other existence, but our own. lb. That there is a first and supreme Cause who is the crea- tor and governor of the universe, is a plain and obvious truth which forces itself upon every attentive mind. But though we niaveasilv conceive of the existence of the Deitv, yet his nature and perfections surpass the cotnprehiMision of all minds but his own. Our eyes can perceive, without ditficulty, the scattered ray>' of tlu; sun ; but if we iix them steadily ujtou the sun itself, we are immediately involved in darkness by a profusion of light. So our general ideas of tiie Deity are (.lear, and dis- tinct ; but if we take a more steiuly and particular survey of ■Bbd GOD. 213 3 has given J has given hers. He >y their in- ntures, and s torturing t to sicken to the dif- desirable be per- is an un- 1 debasing >mfort and us. [See RE. a man of i earth ; is e of God the crea- ious truth bong] I we lis nature Is but his scattered Hin itself, fusion of and dis* urvey of the Divine mind, our mental sight is confused by the greatness and brightness of the object. . ' Whelpley. Tiie character of God is sufficiently manifested to his i*ational creatures to command supreme and universal love and adoration. There is no character among the heroes and patriots of history so fully displayed, so prominently evi- dent, so easily and clearly apprehensible. This infinitely glori- ous character appe&rs, from what God has revealed of himself in his works and in his Word. Alexander. Of all conceptions of the human mind, the idea of God is the most sublime. It is not only sublime^ but awful. Everything else appears diminutive, while the mind is occu- pied with tliis thought. • Though the idea of an eternal and in- finite being is too great for the grasp of the human intellect, yet it is suited to the human mind. It fills it, and produces a feeling of reverence, which is felt to be a right emotion. If there is no such being, this is the grandest illusion which ever possessed the imagination of man. If it be an error, then error is preferable to truth ; for, on this supposition, truth, in its whole compass, has nothing, in grandeur, to compare with illusion. Remove this idea, and the mind is confounded with an infinite blank. Deprived of this, the intellect has no object to fill it; it is confounded and distressed with the retrospect of the past, and prospect of the future. But it cannot be, that this noblest of all Qonceptions of the human mind should be false ; the ca- pacity of the soul of man to fonn such a conception is a proof of the existence of a great, and good, and intelligent First Cause. In the sun, the moon, the sky, On the mountains, wild and high ; In the thunder, in the rain. In the grove, the wood, the plain ; In the little birds that sing, — God Is seen in everything. The world we inhabit iniist have had an origin ; that origin must have consisted in a cause ; tliut cause must have been intel- 214 god's peculiar appellations. *• ligent ; that intelligence must have been efficient; that efficiency must have been ultimate and supreme ; and that which A].ways was and is supreme, is God. £d. The existence of a First, Independent, and Supreme Agent, with feelings, designs, volitions, and enjoyments that cor- respond with his natural attributes, is as evident as any material object. The knowledge we have of this First Cause, partly in- tuitive, partly inductive, and partly revealed, is as certain as any other knowledge. 886. GOD'S PECULIAR APPELLATIONS. "I AM THAT I AM." "KiNG OF KINGS AND LORD OF LORDS." "God blessed forever." "The Almighty God." "The eternal Gotl." " The everlasting God." "The Lord ; the Lord God." « The Lord thy God." « The Lord God Omnipotent." " The only wise God." "The only true God." "The Almighty." " The Alpha and Omega." " The blessed and only Potentate." "The Creator of the ends of the earth." "The Father of spirits." " The Father of lights." " The Governor among the nations." " The Highest." " The high and lofty One that inhabiteth eter- nity, whose name is Holy." " The Holy One of Israel." " The Hope of Israel." " The Judge of all the earth." " The King of Israel." " The King eternal, immortal, invisible." " The King of saints." " The King of iieaven." " The living Father." " The Lord." « The Lord Jehovah." " The Lord of hosts." " The Most High." " The Rock." " The Strength of Israel." " The Preserver of men." Ed. How expressive, how compre- hensive, how wonderiul tliese Divine appcillations ! How much more so, tiie Bible des('ri[)tions of Jehovah ! How surpassing wonder, the revelations of God through his marvellous and multitbrm works 1 What, then, mti-t be the tinrevealed and the nnrevealable ! 887. GOD'S PERFECTIONS AND GLORY. Henry. 'T\\v hcigiit of the licavons should remind us of the infinite distance there is between us nnd God ; the brightness of the firmament, of his glory, majesty, and holiness ; the vast- nees of the heavens, and their influence upon the earth, of his immensity and universal providence. lat efficiency hich always ad Supreme nts that cor- any material se, partly in- s certain as NS. OF LORDS." The eternal Lord God." nt." "The Almighty." Potentate." ir of spirits." the nations." labiteth eter- ael." «The "The King ble." "The ing Father." fd of hosts." I of Israel." low compre- How much f surpassing •vellous and ' aled and the RY. nd us of the i brigiitness 8 ; the vnst- 'arth, of his GOD'S PERrECTIONS AND GLORY. 215 Catechism. God is a spirit, infinite, eternal, and unchange- able io his being, wisdom, power, holiness, justice, goodness, and truth. Young. The nameless He, whose nod is nature's birth ; And nature's shield, the shadow of his hand ; Her dissolution, his suspended smile ! The great First-last ! pavilion'd high he sits , In darkness from excessive splendor born. Though night unnumber'd worlds unfolds to view, ^ Boundless creation ! what art thou ? A beam, A mere effluvium of his majesty : And shall an atom of an a torn- world Mutter, in dust and sin, the theme of heaven ? The stars, Ihougli riclif what dross their gold to The( Great ! good ! wise ! wonderful ! eternal King I Sh. Heaven is above all ; there sits a Judge, That no king can corrupt. Whelpley. The Judge of all the earth will do right. With steady eye and perfect clearness, he perceives all creatures; with almighty power he rules all worlds ; and with a providence all-wise and benevolent, he brings order out of confusion, light out of darkness, and tlie day spring out of the shadow of death. Em. Go(l is the first and the hist, the greatest and the best of beings. He is the Creator, Preserver, and Owner of the universe. He possesses the most amiable, glorious, and awful peri'ections. He is eternal, immutable, independent, almighty, all-wise, and infinitely holy, just, and good. His eye looks into every heart ; his hand supports and directs ever}- creature ; his presence fills every place ; his holiness abhors every sin ; his benevolence commiserates every submissive child of sorrow ; and his justice frowns upon all the stupid, impatient, and rebel- lious. A realizing sense of the immediate presence, glory, and majtjsty of such a being, must necessarily fill the mind, and shut out every other object. 'lb: God is infinitely more excellent and glorious than any created beings. His holiness, like the holiness of saints and angels, consists in true benevolence. God is love, and his love a«B: 216 god's perfections and glort. is pure, disinterested benevolence ; which, in respect to ma^i- tude and worth, bears an exact proportion to his knowledge. His knowledge is intuitive, constant, and unlimited. He looks through the whole universe, every moment, and sees it in all its parts, relations, connections, and consequences. Or he constantly knows all things past, present, and to come. And when he moves any single wheel in providence, he has respect to the good of the whole universe collectively considered. Of conse- quence, every exercise of his benevolence terminates upon the good of the whole universe to al) eternity. Tliere is, therefore, more holiness, moral excellence, and worth in one exercise of his benevolence, than in all the benevolent exercises of holy creatures through eternal ages. For the united knowledge of all holy creatures is unspeakably lifes, than the knowledge of God. They never will arrive at such a comprehensive knowledge of the universe, as God always has had, and always will have. Neither saints nor angels ever have had, or ever will have a perfect knowledge of God, and of all his creatures ; and there- fore they never have exercised, and never will exercise so much benevolence, as God exercises every moment, towards angels and men, and every percipient creature on earth. There is none good but one. There is none holy as the Lord. There is none among the sons of the mighty that can he compared to the Deity, in point of holiness, benevolence, moral worth, and excel- lence. He is glorious in holiness, above the conception of the whole intelligent creation. Dr. Harris. The glory of God is the great reason of the universe. For there was no reason why it should, nor what it should be, but what existed in himself. Ed. God is infinitely glorious in his natural attributes, moral perfection, designs, and works. As these are manifiested gradu- ally, the glory of God must increase accordingly. There is nothing inglorious in God. Though some of his creatures dis- honor his name, their wrath will praise him, and redound to his ultimate glory. Ih. Great is the glory of God now in the view of the heav- enly hosts. It will be immeasurably greater at the close of the god's plan rKlIFKX'T AND IMMUTABLE. 217 general judgment. The combined glory of the intelligent crea- tion bears no comparison with it. It must ultimately command the supreme attention and admiration of all the lovers of moral beauty and excellence. It is the wisdom of rational creatures, to glory only in the Lord. lb. If men will not serve and praise God as he requires, they must glorify him as he designs. The universe must bd filled with his glory, and God be all in all. Ed. We cannot conceive how much greater and more im- portant God is, than the intelligent creation. One volition of his will could annihilate the created univeree, or multiply it millions of times. The good he has produced, bears no pro- portion to that embraced in his designs. In his being centres all greatness, all importance, all sublimity, all majesty, all moral excellence, loveliness, attractiveness, and beauty, — all glory and perfection. All his works will redound to his praise, and tend to augment his glory. The natural beauty, variety, extent, and sublimity that appear in nature's works, are but a faint emblem of the moral excellence, attractiveness, symmetry, and perfec- tion, in his spotless character. The beauty, glory, sublimity, and infinite perfection of God, must, and will, ultimately, com- mand the supreme attention, affection, admiration, and homage,i of all holy creatures, and fill every part of the universe with his glory and his fear. 388. GOD'S PLAN PERFECT AND IMMUTABLE. £m. God saw it was absolutely necessary that both moral and natural evils should exist, in order to open the way for the most complete manifestation of his own glory, and, therefore, comprised these evils in his eternal purpose. Hence, he has never had the least occasion to revise, correct, or amend hi* original design, or to repair any absolute injury done to his perfect system. Everything in creation and providence has taken place just as he always intended, and not a single event has ever happened to mar his character, or disconcert his first designs. One event has always followed another, in the very order and connection which he established from eternity, and one event will still follow another in that order and connection, 19 :.>,.,;,^,-.:^,,A.- 218 GOD S PUKROGATIVES. until the great and complicated work of redemption is brought to its final consummation, and the whole universe i& filled with the brightest displays of the Divine glory. S89. GOD'S PREROGATIVES. £!m, God is the natural and moral governor of the world. Jb. The Creator is the absolute owner of his creatures. The act of creation gives him a better right to them than they have to themselves. And since God is the Creator of all moral beings in the universe, he has an miginal and absolute right to command them in all cases whatsoever. He is possessed of all the powers and qualificatiims of the most perfect lawgiver. These powers and qualifications being original and independent, necessarily place him on the thr(Hie of the univc e, and clothe him with the highest possible autliority, to give law to all his creatures, who are capable of moral government. lb. It belongs to him who made and upholds the world, to act as an absolute sovereign in governing it. He has a right to govern, not oaly the material, but the moral part of the world. He has a right to dispense private and public, civil and religious fiivOTS, as he pleases. He has a right to govern every person, and everything respecting every person, in the best manner to answer his own wise and holy purposes. This right to govern the world, he universally exercises, and actually governs the world as much as it is possible for him to govern it. i&. God claims the absolute prerogative of keeping his own counsels, and of seeing through the counsels of all his creatures. JEd. Connected with his natural attributes and moral per- fection, are the prerogatives, or rights, of Grod. These are numerous, paramount, absolute, uncreated. Inseparable from liis being, they did not originat<) ir* any compact, covenant, or gift. They respect the exercise and display of his perfections in creation, providence, and redemption, to secure his own interests and glory. They are essentially comprised in his right of creation, of providence, of legal and executive sove- reignty, and of property in his works. JBd, God has an original, independent, inalienable right to do many things which his creatures never had, and never will ■I i ood'3 chief end, god invisible. 219 is brought filled with the world. creatures, n than they of all moral ute right to sessed of all 5t lawgiver, ndependent, '., and clothe w^ to all his he world, to has a right of the world, and religious very person, 3t manner to it to govern governs the >ing hia own is creatures. 1 moral per- These are arable from covenant, or perfections re his own ised in his iutive Bove- )le right to I never will have, any right or ability to do. Many persons complain of others for implicating God, without first carefully inquiring what things He has a right, and is morally obliged, to do. [See 825.] 390. GOD'S CHIEF END. Ed. God's chief end must be an all-comprehensive one. Young. O thou great Arbiter of life and death, Nature's immortal, immaterial Sun, Whose all-prolific beam late called me forth From darkness, * ♦ * and could'st know No motive but wy bliss. Ed. The poet appears to have overlooked or forgotten the words of Solomon : " The Lord hath made all thuigs for him- self." If God's chief end is worthy of him, it is perfectly ab- surd to suppose that it consists in a primary regard to the inter- ests and happiness of the intelligent creation, when << All nations before him are as nothing, and they are counted to him less than nothing and vanity." 3. God's chief end, embracing many subordinate ones, is tiie produ(!tion of the greatest conceivable good of the whole universe, by the best means. It impartially respects the inter- ests of knowledge, holiness and happiness, and the rights of all beings. Nothing conceivable will ever be wanting to perfect this end ; nothing actual will ever be sacrificed, to mar it. The natural and moral evils embraced in the plan, exist for a wise and good end, as the means or occasion of a greater good, not otherwise possible or conceivable. " Surely, the wrath of man shall praise thee : the remainder of wrath shalt thou restrain." Inconceivably great will be the ultimate glory of the Lord, aris- ing from his chief end. 891. GOD INVISIBLE. " You teach," said the emperor Trajan to a famous rabbi, " that your God is everywhere, and boast that he resides among your nation. I should like to see him." " God's presence is indeed everywhere," the rabbi replied ; " but he cannot be seen, for no mortal eye can look upon his splendor." The emperor had the obstinacy of power, and persisted in bis demand. 220 GOD DESIRABLE ABOVE ALL. "Well," answered the rabbi, "suppose that we begin by en- deavoring to gaze at one of his ambassadors." Trajan assented ; and the rabbi, leading him into the opep air, (for it was the noon of the day,) bade him raise his eyes to the sun, then shining down upon the world in its meridian glory. The emperor made the attempt, but relinquished it. " I cannot," he said ; " the light dazzles me." " If, then," rejoined the triumphant rabbi, " thou art unable to endure the light of one of his creatures, how canst thou expect to behold the unclouded glory of the Creator ?" 892. GOD HATED AND OPPOSED BY THE WORLD. £m» How many thousand volumes have been written, and how many thousand sermons have been preached against the character, the perfections, and designs of the incomprehensibly great and glorious God ? The mouths of this ungodly world have been always pouring forth their hard speeches against their Creator, Lawgiver, and Judge. Ten thousand times more has been said against God, in our rebellious world, than against any other being in the universe. / 893. GOD DESIRABLE ABOVE ALL. JSd. So says the felicitous Psalmist : " My soul thirsteth for thee in a dry and thirsty land, to see thy power and thy glory." " God is the strength of ray heart, and my portion forever." [Vide Sc. Manual, " Saints hope and deUght in God."] There is no beauty like the beauty of the Lord. In him all fulness dwells. There is a vastness in his benevolence, a tenderness in his compassions, a sweetness in his complacency, unrivalled in the creation. The infin'.tude of his natural attributes gives a lustre and glory to his moral perfection, that commands admi- ration, and ravishes the heart. The face of Moses reflected the brightness of this Divinity, and he earnestly besought to behold more of the uncreated glory. Christ chiefly gloried in the glo- ries of his Father, and all who have the spirit of Christ delight, above all things, to be filled with all the fulness of Grod, to lose themselves in his greatness, and to rest on his perfection. The clearer the impression, the more intimate the fellowship; — the more sensible the presence, the greater the delight. There ia nothing like God. GOODNESS, GOOD-NATURE. 221 [in by en- assented ; i the noon ling down made the the light bi, « thou low canst tor ?" 'ORLD. tten, and ainst the ihensibly Uy worid i against les more 1 against steth for 7 glory." forever.** There 1 fulness >mess in ''ailed in gives a s admi- cted the ) behold the glo- delight, , to lose 1. The ; — the ?here ia lb. Whoever loses himself in God, finds everything. All true hs^piness in creatures lies in knowing, loving, trusting, and enjoying him. — All honor lies in his fellowship, all safety in his favor. Whoever can truly say, " O God, thou art my GU)d," can boast nothing more. His enjoyment is full, that can say iix)m the heart, << Whom have I in heaven but thee, and there is none upon earth I desire beside thee." 394. GOODNESS, GOOD-NATURE. Groodness is the superlative form of beauty. Goodness is the best greatness, and the best riches. It secures what no other wealth or influence can buy. Ed. Only the righteous have goodness. The wicked are ut- terly estranged from it, and even hate it in its nature, though they love some of its effects. " Ye seek me, not because ye saw the miracles, but because ye did eat of the loaves." Milton. Abashed the devil stood, and felt how awiul good- ness is. A man of gladness seldom falls into madness. Good-nature is the ornament of a good mind, the sign of a generous soul, and the peculiar soil to make virtue prosper. [See 510.] 895. GOODNESS, DIVINE. JEd. The perfection and infinitude of the Divine goodness is thus expressed by our Saviour in language of his own heavenly world — " There is none good but one, that is Grod." No mere man is sufficiently enlptied of self, and " filled with all the ful- ness of God," to have conceived such a thought, and found words to express it. * '* Seeker. The Lord Jesus spreads a large table every day, and the major part who feed thereat, are his enemies. £m. The goodness of God is perfect in degree, as well as in purity, permanency, and universality. His goodness bears pro- portion to all his other attributes. His benevolent feelings as much surpass the benevolent feelings of any or all of his crea- tures, as his power, his knowledge, and his wisdom surpass theirs. He loves with all his heart, with all his mind, and with all his strength. In this respect there is none good but God, 19* 222 GOOD-WILL, GOSPEL. P His goodness, in point of strength and ai'dor, is infinitely supe- rior to the goodness of any benevolent creature in the universe. Yea, there is a greater amount of goodness in one exercise of his benevolence, than in all the benevolent feelings of all benevolent creatures, through every period of their existence. He loves his creatures infinitely rnore than they ever did, or ever will love him, or one another. Henry. It is no reproach to the goodness of God, that he suffers sin to be committed ; since he knows not only how to xestrain it when he pleases, but how to make it serviceable to the designs of his o>vn glory. [See 68, 763.] 396. GOOD-WILL. ; The good-will, even of a dog, is gold. Ed. Never exchange a good conscience for the good- will of others, or to avoid their ill-will. The favor of God, and a con- ddence void of offence, should never be put in balance with the friendship of the world. 887. GOSPEL OF CHRIST. ; MiUer, {Hugh). The Gospel is the fulfilment of all Mop-^s, the perfection of all philosophy, the interpreter of all revela'joaa, and the key to all the seeming conti'adictions of truth ip the physical and moral world. Ed. The Gospel is everything with saints, and nothing with sinners. It will however be magnified in their view, when its great salvation shall be lost forever. '' How blessings brighten M they take their flight." [See 764.] 398. GOSPEL, DIVINE IN ITS ORIGIN. Em. The Gospel, in all its doctrines and duties, appears in«> ^tely superior to any human composition. It bears no mark of human ignorance, imperfection, or sinfulness. It has not one human feature in it ; but bears a plain and striking signa- ture of its Divine origin. lb. No one who truly understands the Gospel, can either dis- believe or despise it. It bears the signature of Divine wisdom, authority, and importance. Though the despisers of the Gospel often boast of superior learning and powers of investigation, tlU such boastings are vain, and only betray profound ignorance GOLD, GOVERNMENT. 228 Snitely aupe- the universe, tercise of his 11 benevolent He loves his er will love jod, that he only how to rviceable to ;ood-wiIl of and a con- ce with the all .*^, had he all he could wish for. Ed. Gratitude to God should be as habitual as the reception of mercies is constant, as ardent as the amount of them is numer- ous, and as devout as the riches of Divine grace and goodness is incomprehensible. It is a wonder and a shame that mankind are not in a continual ecstacy of gratitude, for their existence, and manifold, astonishing mercies. 408. GRAVE. How peaceful, and how powerful is the grave. None but the actions of the just. Smell sweet and blossom in the dust. Chay. Full many a gem of purest ray serene. The dark unfathom'd caves of ocean bear ; Full many a flower is bom to blush unseen, And waste its sweetness on the desert air. Ed, The grave is a very powerful preacher, but needs the all-powerful Spirit, to make saving impressions. 409. GREATNESS. Lavaier. All great minds sympathize. lb. Who seeks the good of those greater than himself, their greatness enjoys, and forgets his own greatest qualities in their greater ones, is himself truly great. lb. He who can, at all times, sacrifice pleasure to duty, ap- proaches sublimity. Jb. He only is great, who, after performing what not one in ten thousand could accomplish, passes on, like Samson, and tells neither father nor mother. Ed. Greatness involves the discovery of personal insignifi- cance. Webster, (Daniel.) A solemn and religious regard to spirit- QKIEP, GUILT. 229 entment and le happipf-551, the reception lem is numer- and goodness hat mankind jir existence, t. )ear ; een, t air. ut needs the limself, their lities in their I to duty, ap- at not one in ion, and tells lal insignifi- ard to spirit' ual and eternal things, is an indispensable element of all true greatness. No action can be called great, unless the effect of a great design. To have your enemy in your power, and yet do him good, is the genuine heroism. The man who can receive a tornado of calumny and insult with serenity, and instead of resolving upon personal revenge, devises methods of returning good xbr evil, is a greater prodigy than the son of Manoah. Bp. Hall. He is wealthy enough, that wanteth not ; great enough, that is his own master ; happy enough, that so lives as to die well. [See 235.] 410. GRIEF, SORROW. Sh. Every one can master a grief, but he that has it. 3. Grief makes one hour ten. Young. Some weep in earnest, and yet weep in vain, As deep in indiscretion, as in woe. Passion, blind passion, impotently pours Tears, that deserve more tears, while reason sleeps. Small griefs are loud, great ones generally silent Silence — the orator of overwhelming grief. Sorrow's best antidote is employment. Sorrow, carried to extreme excess, destroys both mind and body. Ed. Ambrosial is that tear which is godly, and the perfume rises quick to heaven. [Sec 919.] 411. GUILT, BLAMEWORTHINESS. Henry. It is a sign of guilt to be impatient of reproofs ; and it is often easier to persuade the injured to bear the pain of taking wrong, than to persuade the injurer to bear the convic- tion of having d(»ne wrong. lb. Time docs not wear out the guilt of sin. Ed. Guilt is so closely allied with woe, that a conviction of it is accompanied with painful forebodings, however spurious our faith. ]b. It is possible for guilt to increase, but not to diminish. 20 \ 230 GUILT, HABIT. Guilt is always suspicious and tearful. 412. GUILT, MEASURE OF. Em. One may design to take away a man's property ; another may design to take away a man's life ; and another may design to destroy a nation. These are all bad designs ; but the second is worse than the first, and the third is worse than the second. Ill desert is always in proportion to the ill design of the agent ; and the ill design of the agent is always in proportion to the magnitude of the evil he designs to do. The evil intention of a sinful agent, is the exact measure of his guilt, or ill desert. And, according to this measure, the guilt of one person may bo much greater than the guilt of another. There is a great differ- ence in the views and designs of sinners. Some act upon a smaller, and some upon a larger, scale. The sins of some men are much more heinous in the sight of God, than others. This doctrine, Christ abundantly taught. He represented some sins as motes, and others as beams. He said, " the servant, that knows his master's will, and does it not, shall be beaten with many stripes." Ed. There are three things, at least, that measure guilt : the nature and amount of evil intended, the light or knowledge of the transgressor, in reference to the probable or certain evil consequences of the sin, and the perceptible obligations which will be violated by the act. 413. HABIT. Man is a bundle of habits. Cowper. Habits are soon assumed ; but when we strive To strip them off, 'L is being flayed alive. Em. Few men will change for the better, after they are forty. Habit is the best of servants, or the worst of masters. Plato. A custom or habit of life frequently alters the natu- ral inclination, cither to good or evil. Ed. Our principles give us rules — our habits govern us. lb. It requires as many helps to correct a bad habit, as there are letters in the words persevering^ indomitable resolu- tion. HABITUAL PIETY, HAPPINESS. 281 Ih. The conquest of evil habits is more difficult, desperate, and glorious, than Cesar's conquests. My habits. I must think forever : would an eternal train of my usual thoughts, be either worthy of me, or useful to me ? I vcm&ifeel forever : would an eternal reign of my present spirit and desires, please or satisfy me ? I must act forever : would an eternal course of my habitual conduct, bring happiness, or even bear reflection ? Edwards, (Tryon). Charity should be the habit of our esti- mates; kindness the habit of our feelings; benevolence the habit of our affections ; cheeifulness the habit of our social in- tercourse ; generosity the habit of our giving ; improvement the habit of our progress ; prayer the habit of our desires ; fidelity the habit of our self-examination ; being and doing good the habit of our entire life. [See 193.] 414. HABITUAL PIETY. PaysorCs Memoirs. JSfo finite mind can trace all the happy consequences which flow from the habit of associating religion with all the intercourse and concerns of life. Ed. Habitual piety is the most honest, reasonable, and beautiful thing among men, and ought to be the most honorable. It is surprising that the kings and nobles of the earth make nothing of this pearl of great price, whose lustre will only have begun to attract the admiration of the universe, when the idoU of the world shall have vanished away. [See 904.] 415. HAPPINESS. True happiness is a road-side flower, growing on the high- ways of usefulness. A man who finds his happiness in doing good, always has the means of happiness at command. Performing duty makes persons happy. As God is known to be righteous, right-doing inspires trust in him, and creates fel- lowship. Hence the Psalmist — "7w keeping thy command- ments, tl. '*e is great reward." Happiness can never be attained by pursuing it as a chief and. How happy they, who know their joys are true. 282 nArriNKvsa, kautuly. True luippinosa is ut our side, ami W(? pusa her by ; wliilo mistortuno is far otV, iiiul wo rush to inoet her. JCm. It' sjiinis will never lose u sense of the fi!;raee of God in their salvation, they will be the happiest ereatures in the uni- verse. For a sense of Divine nierey iittbrds p^reater pleasure and delight to a rational beinj?, tiiau a bare sense of Divine gotnlness. Jb. The pleasures of the heart are the highest and most refined pleasures of the soul. When love, joy, gratituon yourself. Wettley. Be always in haste — nevef in a hurry. 418. iIATRED, AVERSION. Malice can always find a mark to shoot at, and a pretence to fire. Cowper. Lands intersected by a narrow frith. Abhor each other. Some people*^ sensibility is a mere bundle of aversions, and they display it habitually, in telling you about things and per- sons they cannot bear. 20* HEALTH. Cecil. If there is any person you dislike, that is the person of whom you ought never to speak. Solomon. He that hateth, dissembleth with his lips, and lay- eth up deceit within him : when he speaketh fair, believe him not ; for there are seven abominations in his heart. Ed. Those persons who are conscious of having enemies without cause, will do well to ponder this Divine proverb. Ed. It is more delightful and companionable to love and be loved, than to be habitually " hateful and hating one another ;" and if parents desire to have their children avoid the latter, they must cultivate cheerfulness, and discountenance murmurs and evil speaking during their forming age. Jb. The most hopeful men in the world, who practise hating others without cause, are the least willing to be hated, or to abhor themselves. But their unholy hatred is liable to receive the just indignation, abhorrence, and righteous displeasure of all good beings, while immortality endures. [See 560.] 419. HEALTH. A man too busy to take care of his health, is like a mechanic too busy to take care of his tools. He that wants health, wants everything. South. Seldom shall we see in cities, courts, an^rich fami- lies, where men live plentifully, and eat and drink freely, that peiiect health, that athletic soundness and vigor of constitution, which is commonly seen in the country, and cottages, where nature is their cook and necessity their caterer, and where they have no other doctor but the sun and fresh air. He who eats of but one dish, never wants a physician. Gluttony, intemperance, and tight-lacing kill more than the sword. Few take proper care to live long ; none to live well. Who has good health is a rich man, but may not know it. Health is the vital principle of bliss, — and exercire, of health. Ed. Cleanliness is vital to good health, for stench and physical vigor abhor companionship. Health, spiritual and temporal, — the first, second, and sub- HEALTH. 235 stance of Divine favors, — is when God pleases to bless our blessings. [See 229, 354, 873.] 420. HEALTH, RULES FOR. Ed. 1. Heartily and permanently renounce the service of the adversary, and rejoice in the Lord alway, which is the believer's strength. 2. Avoid fatigue immediately after meals, and let the organs of digestion labor for a time, especially after heavy meals, before the mind or body labors. ?. Stop eating while the appetite is keen, i. e., be temperate — let bare sufficiency be the rule. 4k. Let the covering of your neck be light. and loose; the covering of your feet tight and close, and avoid streams of wind, streams of alcohol, and torrents of passion, if you would escape colds, storms, and tempests within. 5. Be temperate and regular in your habits, and do no vio- lence to nature, if you wish to avoid physicians. Ed. After all the rules and directions for health, the best maiural law, or rule of health, is habitually to obey the moral law. Godliness is profitable unto all things. Cheerfulness, hope, and joy in God, Christian enterprise, liberality, and the consequent peace of conscience and fellowship with God are, instead of almost everything beside, to secure patriarchal health and longevity. Botven. To become a thoroughly good man, is the best pre- scription for obtaining a sound mind in a sound body. Sh. Unquiet meals make ill digestions. Sidney. The common ingredients of health and long life, are Great temp'rance, open air. Easy labor, little care. Ed. Sidney reminds me of one of Dr. Emmons's flashes, when one asked him, " Doctor, how came you to outlive all your contemporaries ? " " Because I've been so lazy." Though the Doctor performed an immense amount of mental labor, he allowed no other labors or cares t.-* prey upon him. He was remarkably temperate and plain in his living, and. he once \ •■ 236 HEALTH, HEART. said, ** I have always made it my rule to rise from my meals with as keen an appetite as when I began them." These, with his remarkable cheerfulness, may account for his ninety-five years' pilgrimage. It is said by many able physicians, that fasting is a means of removing incipient disease, and of giving to the body its usually healthy sensations. Howard, the well-known philanthropist, it is said, used to fast one day in each week. Dr. Franklin did the same for a time. Napoleon, when he felt his system un- strung, suspended his wonted meal, and took his exercise on horseback. The weak and studious should make it their first study to establish a strong habit of cleanliness, temperance and ex- ercise. Sh. A surfeit of the sweetest things The deepest loathing to the stomach brings. 3. Things sweet lo taste, prove in digestion sour. Excess is the manufacturer of paii< Solomon. When thou sittest to eat with a ruler, consider dil-* igently what is before thee : and put a knife to thy throat if thou be a man given to appetite., Be not desirous of his dain- ties : for they are deceitful meat. A very celebrated medical writer and physician at his death left a large volume, purporting to be manuscripts, and supposed to contain the result of the author's investigations in the medical science, with instructions to have it sold unopened, at the sale of his library, to the highest bidder. A high price was bid upon it, — the purchaser found it all blank paper, except one page with the following sentence : " Keep your head cool, your feet warm, and your bowels in order, and you may bid defiance to the physicians." 421. HEART. Whatever purifies, fortifies also the heart. A happy heart makes a blooming visage. The heart rules the understanding. Pectus lacit theologum — the heart makes the theologian. When the heart is won, the understanding is easily convinced. • f HEART. 237 a my meals These, with ninety-five a means of 7 its usually Qthropist, it Vanklin did system un< exercise on ■St study to » and ez- msider dil-* Y throat if* r his dain- his death I supposed lie medical the sale of I bid upon one page your feet lefiance to logian. onvinoed. Cowper. A man convinced against his will, Is of the same opinion still. Ih. Give e'en a dunce the employment he desires. And he soon finds the talents it requires. A willing mind never lacks an opportunity. Where there is a will, there is a way. Mm. The heart is the governing faculty. lb. Whatever comes warm from a pious heart, will most cer- tainly and deeply affect the heart. WiUiams, T. Seducers always address the heart rather than the understanding ; because they know that mankind are easily blinded, flattered, and seduced through the selfishness and weak- ness of the heart. Edwards, {Tryon). " As, in water, face answereth to face, so the heart of man to man" — i. e. so the heart of man, to the man himself. Gcd will not judge us merely by our outward acts ; these may give too favor ble a view of our real character, but by our motives, wishes, purposes, which as truly show what the character is, — what we are, as in the water or the glass, the image shows what the face is. lb. "The fool hath said in his heart. There is no God." None but a fool would say it. He says it in his heart ; unwilling to show his folly by saying it aloud : in his heart, not in his head, for he knows better; it is not the conviction of his intellect, but only the wish of his feelings that there were none. The heart is better than the head. Ed. A better reservoir to hold flattery, and a great deal better self-deceiver. Spring, S. The heart of man is the sum or aggregate of his moral exercises. Matt. 12 : 35. " A good man, out of the good treasure of the heart, bringeth forth good things ; and an evil man, out of the evil treasure, bringeth forth evil things." Em. The good treas- ure of the good heart consists in the various modifications of benevolence. It contains good aff*ections, good desires, good intentions, good volitions, and good passions. But the evil treasure of the evil heart consists in the various modifications of eelfishness. So far from being a moral faculty, principle, or taste, .t§tii^'iiaJj^''^',\ .ui!^J4^;i!SlME^.^V,^ 288 HEAVEN. and the foundation of moral exercises, it wholly consists of moral affections, desires, intentions, volitions, and passions. Take away all these, and there will be no heart lefl. [See 794.] 422. HEAVEN. Beyond the flight of time. Beyond the reign of death, ^,, There surely is some blessed clime, ' Where life is not a breath ; Nor life's affections, transient fire. Whose sparks fly upward and expire. There is a world above, Where parting is unknown ; A long eternity of love, ' Formed for the good alone ; And faith beholds the dying, here, Translated to that glorious sphere. Saunderson. " The redeemed shall walk there.'' There is a bright region beyond the dark tomb, ^ Where mortal eye never hath gazed on its bloom ; A region so radiant with glory and light. That hope's brightest visions are lost in the sight : , 'T is the land of peace. No light of the sun in that region is known. No ray of a star on its evening is thrown ; But lit by the smile and the glory of Him Before whom the sun and the planets are dim. Is that land of peace. And its flowers are not like the blossoms of earth, Which fede 'mid the fragrance to which they give birth, But safe from the breath of the tempest they rest, And throw out their sweetness o'er bowers of the blest, In that land of peace. And there the dark cares of a cold world like this, Ne'er shadow the light of the pure spirit's bliss. HEAVEN. 239 sists of moral ions. Take lee 794.] B. b, m; rht: )«e. ice. •th, ive birth, St, lie blest, ce. lis. And nought there can enter to mar its repose, But yoy, like a river, unceasingly flows, In that land of peace. Thrice happy are they who that region may win. For they never again shall know sorrow or sin ; By the feet of the ransomed alone it is trod, The home of the just, and the dwelling of God, Is that laud of peace. Watis. Thrice happy world ! where gilded toys No more disturb our thoughts, no more pollute our joys. There light and shade succeed no more by turns. There reigns th* eternal sun with an unclouded ray, There all is calm as night, yet all immortal day. And truth forever shines, and love forever bums. Montgomery. If God hath made this world so fair. Where sin and death abound. How beautiful, beyond compare. Will Paradise be fourd ! Quarks. All that we know of heaven abov*», Is that they sing, and that uey love. Ed. They think and grow, as w»H as love, And sing for joy, in realms above. When will be the signal given, Which shall set my cares at rest ? For I long to be in heaven. Near a Saviour's pitying breast Nothing sinful or unholy Can that beauteous place infest ; But the spirit meek and lowly. And the humble, contrite breast. Satan there no longer grieveth, Earthly passions ne'er molest ; But the faithful saint receiveth Refuge for his soul distressed ; ^a_ 240 HEAVEN. There the wicked cease from troubling, And the weary be at rest. Em. As soon as saints arrive in heaven, all their internal as well as external causes of sorrow forever cease. Their fellow- ship with God and his friends is then perfected, which will banish all doubts, and fears, and sorrow of heart. To complete their triumph, all their former sources of sorrow will then be turned into sources of evcrhisting joy and gratitude. All things shall ' work together for their good.' Said an apostle, " Our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory." Christians will then see that God took tlie wisest and best methods to prepare them for heaven. Besides, he will reward them in proportion to their sufferings for righteousness' sake. And * their exceed- ing and eternal weight of glory ' must forever * wipe away all tears from their eyes.' Ed. Heaven is the place where God intends perpetually to unfold his own beauty; forever to exercise and glorify his grace ; to honor and bless his well-beloved Son ; to reward his true and faithful friends ; and to raise the natural and moral perfection and blessedness of the heii-s of glory to an incompre- hensible height. Its light will be clear, pleasant, and more and more brilliant. Its changes will be only its progression. Its natural and moral variety will feast every imagination. Its uniformity will gratify every desire for permanence. Its order will excite perpetual admiration. Its circumstances and objects will banish all languor, and exercise every faculty of the mind, in the best proportion. Its rest will be vigorous and untiring thought and emotion, without pain, without lassitude, without obstruction. Perplexity will all have passed away ; painful fears and forebodings will be unknown. Progression will be perpetually onward, and ever accelerating. History will satisfy reflection ; and revciiUion, the fondest anticipation. Intellectual and cordial pleasures will spoil sensual delights. We cannot now anticipate the amazing glory, nor comprehend the pure, permanent, ever-increasing, and astonishing blessedness of heaven. Saints know not what they shall be. [See 415.] HEAVENLY FELLOWSHIP, HEAVENLY SATISFACTION. 241 3ir internal as Their fellow- J, which will To complete r will then be e. All things apostle, " Our ;h for U3 a far !hristians will )ds to prepare in proportion their exceed- wipe away all perpetually to id glorify his to reward his ral and moral an incompre- and more and Ptression. Its ination. Its e. Its order es and objects of the mind, and untiring itudc, without way ; painful ession will be ry will satisfy Intellectual We cannot ind the pure, essedness of See 415.] 423. HEAVENLY FELLOWSHIP, PERMANENT. jEm. The mutual afiections which subsist between perfectly holy beings can never be dissolved. Their union is founded upon moral excellence, which no circumstances can change or destroy. And the mutual affection which will eventually subsist between God and all holy beings, will be the source of the purest and highest happiness of heaven forever. To thus perfect and perpetually increasing felicity all real Christians are ap- proacliing, as they are growing in grace, and {)erfecting holiness in the feai* of the Lord. They are mutually pi'aying for this mutual affection ; and Christ is also interceding with the Father to make them oomplete'y united. " Neither pray I for these alone, but for them also which shall believe on me through their word : that they all may be one ; as tliou. Father, art in me, and I in thee, that they also may be one in us." Can there be a brighter prosjxict than this, exhibited before the minds of all those who love the Lord Jesus Christ in sincerity ? 424. HEAVENLY SATISFACTION. David. I shall be satisfied when I awake with thy likeness. JKrf. The satisfaction of heaven will not only be great and delectable in the aggregate, but complete in all its particulars. Wo can;iot conceive more heartfelt satisfaction than every be- liever will feel towards the God of heaven, tiie Teacher o{ heaven, and the Sanctifier of heaven. The spirit of heaven will give universal satisfitctioa., '^ The decisions of the great day will briiiig forih the most hearty, intelligent, and devout " Amen, Alleluia ! " from all tlie rigJite»us, impartial, and disintei-ested craatures in tlie wlwle universe. The number and vaj'iety of the heavenly Iwsts will give entire satisfaction to each one of them. The employments, order, and objects of heaven will fill every one with rapture. Nothing, material or spiritual, will Im wanting, that ooulil increase the satisfaction of any individual. And the Iwjavenly inheritance will be incorruptible, undefiled, and one tliat fktleth not away. It will satisfy the God of love, the Son of his delight, and tlve Holy Spirit ; for it will be the oonsiuumation of Uie united couns . cts, nor how the material system holds together, and hangs upon nothing. T!ie works of the Lord are gnat, and above the comprehension of all his creatures. Ed. Our inability to comprehend the natural government of God over us, ought to suppress all objections against a par- ticular providence. "'"■ " '-:-''W^r^~. ^'J^y, 260 INCONGRUITIES, INC0N810ERATI0N, INCURABLES. 457. INCONGRUITIES, INCONSISTENCIES. It is i'ated to error to run crooked. Mattheif? Henry once preached in London from the text, " This sect is everywhere spokon against ; " and the discourse, having been published, (says his biographer,) gave universal satisfaction. Em. " Inconsistency is very dissvgreeabU: anjd incoiisistencics. Hence our pride of consistency is the t t'erves-<''^nce of Ionian weakness and conceit. 458, LNCONSIDEllATION. Seeker. "Hear, O K;'i*.vens ! and be astonished, O earth I** Whv, what i'^ tliH matter ? '' My people do not consider." Soa\e do first, think afterwards, and repent forever. Distraction follows inconsiderate actions. Ed. Tilt jnconsidtration of men is a sin of omission, iu)d most of their c >p.sideration is a sin of commission, by reason of a wrong direction. They consider vanities, and personal con- cerns, but do not consider the ci-ief end, character, and works of th' Lord, nor their own moral character, obligations, guilt, and dciigers. [See 455.] 459. INCURABLES. Solomon. Though thou shouldst bray a fool in a mortar among wheat with a p(!vStle, yet will not his foolishness depart from iiim. Jb. Seest thou a man wise in his own conceit, there is more hope of a fool than of him. Ed. A tyrannic nature, united with a sanguine temperament ; stupidity, marned to covetousness ; rank pride, coupled ,/.th littl(Mioss ; poverty, with a habit of idleness ; tlie spirit of . :, during ; olitical campaigns ; and disagreeable manners u ^ age, are ' mong the invei. diseases. ^ij... BLES. [ES. n the text, B discourse, e univtrsal rmientai ia fbelini^s ot the whole jnlighitineil, of iiiisrvel- r pride of and conceik O earth 1" sider." jr. lission, and reason of sonal con- and works tions, guilt, a mortar less depart n-e is more perament ; jpled ,*-th it of . r, Hers >i j. INDECISION, INDEPENDENCE. 261 460. INDECISION, SUSPENSE, DOUBTING. Some persons like to live in the castle of doubting, to avoid the obligations incident upon believing. Bmfi. It is a miserable thing to live in suspense ; it is the lite >») vhe spider. C\,wper. He would not, with a clear, decided tone, , * *, Assert the nose upon his face his own ; With hesitation admirably slow. He humbly hopes — presumes — it may be so. Knows what he knows, as if he knew it not ; What he remembers, seems to have forgot ; His sole opinion, whatsoe'er befal, Cent'ring, at last, in having none at all. Ed. To be without opinions on subjects of common interest and obligation, is the perfection of sneaking. ]h. It is a great evil to be unable to utter a proiopt and decided No. Ih. Indecision of opinion on the first principles of self-evi- dent truth, and common sense, is but cue step from " damnable heresy." [See 327.] 461. INDEPENDENCE. Let every tub stand upon its own bottom. Em. Yes, yes ; but what must those tubs do that have no bottoms ? Edwards, (Tryon). There is often as much independence in not being led, « i in not being driven. London Times. It is a mockery to talk of national indepen- dence, where religion has no power but to absolve from crime. Have a mind of your own : Ed, That is, if you have any. Those who havernity. Pond. Infants receive the immortal soul with the first breath of life, and the infant mind begins instjuitly to receive ideas through the senses. It also begins to feel in view of them. If infants are human beings, they have human souls, and all the faculties of human souls ; and these they begin instantly to ex- ercise. Ed. That infants become moral agents as soon as they com- mence a separate existence, appears from the Divine and hu- man imputation o," riurder, to the malicious slayer of an infant. Beside, who can believe that the infant mind would, or could make such surprising a raents in the lu:i;;uage of signs and sounds ; in the syste'-' '' norals, manners ;nd behavior, and in t'c H liowledge oV men, animals, and tlnngs, during the first ''M 264 INFATUATION, INFIDELITY. year or two, without tlie intellectual and moral powers of moral agents? [Vide Intuition ^ Em. If cons<;ienco be tu essential faculty of the human mind, it must belof g to it m infancy. And if infants possess this faculty of inoral discernment, then they must of necessity become moral agents as soon as they become agents. Thei :> seems to be no way to avoid this conclusion, but to suppose that conscience cannot be exercised so enrlj >-; j other faculties of the mind. But how does it appear that conscience cannot be exercised as early as any other intellectual faculty ? It does not appear from experience. For every person knows that he has beua able to distinguish right from wrong, and to feel a sense of guilt, ever since he can remember. It does not appear from observation ; for infants discover plain marks of moml de- pravity, and appear to act wrong as soon as they begin to act. And it does -.xOt appear from Scripture ; for the Bible repre- sents infants as sinful, guilty creatures, as soon as they are born ; which plainly implies that they are moral agents. In a wo'fl, Scripture, reason, observation, and experience, are all in favor of the moral agency of infants. And if we do not admit that moral agency commences in infancy, it is impossible to deter- mine, or even to form a probable conjecture, when it does com- mence. [See 492.] 466. INFATUATION. Quem Deus, \\M perdero prius dementat. That is, Whom God intends to destroy, he first infatuates. Ed. The infatuation of mankind is very common, and very great. It appears in the desire and pursuit of sensual lusts, — of sensual and sordid pleasures; of wealth; of worldly hon or and fame ; it a])pears in worldly an?bition, politics, ethics and religion, which are all capable r •' nadnt^ss. 467. INFIDELITY ,EP ICISM, ETC. Infidels, as lawyers say, " admit themselves out of court." Thompson, 0. Infidelity is seated in the heart. It is as easy, therefore, for great men, as for small ; for the learned, as for the ignorant, to be infidels. Ed. If things aru to be esteemed according to their useful' vers of moral • the human fants possess ; of necessity ;ents. Thei > ( suppose that pr faculties of ice cannot be Ity? It does knows that he and to feel a DCS not appear :s of moral de- y begin to act. Bible repre- they are born ; s. In a wc t^ re all in favor not admit that ssible to deter- jn it does com- :hat is, Whom mon, and very ensual lusts, — worldly honor tics, ethics and It of court." eart. It is as the learned, as to their useful- INFIDELITY. 265 ness, then are Atheism, Deism, Infidelity, and semi-infidelity, despicable; for they have accomplished nothing for morality, religion, or government It requires a vast amount of credulity to be an infidel. Bellamy. Hume took unwearied pains to prove that nothing can be proved. Ed, A boasting skeptic once said to Dr. Emmons, " Can you tell me what I am to understai^d by the sotU of man ? " No, replied the Dr., I can't tell a man wixo has none. £!(L The fool first says in his hexrt, No God, and then de- nies him with his lips. Atheism can never boast an intellectusd origin, though some great intellects have attempted its defenromt»- 9ory paymenti. Then, you may be as prudent, non-committal, and cold as you please, to creditors, while the enterprise is go'T'g through biinkruptcy, and the irresponsible wire-workers are uis- INSTABILITY, INSTINCT. 271 solving their company, transmitting their enterprise to others, at a sufficient discount to become par, pocketing the splendid profits of the chartered enterprise, and being off. A hint to the wise is sufficient. [See 207, 680.] 478. INSTABILITY. Virtue which parleys, will soon surrender. Spectator. A man so various that he seem'd to be Not one, but all mankind's epitome Stiflf in opinion, always in the wrong, Was everything by starts, and nothing long ! But in the course of one revolving moon. Was chymist, fiddler, statesman, and buffix)n. Then all for women, painting, rhyming, drinking, Besides ten thousand freaks, that died in thinking; Bless'd madman, who could every hoifr employ In something new to wish, or to enjoy ! In squand'ring wealth was his peculiar art, Nothing went unrewarded but desert. Pope. Some have at first for wits, then poets past, Tum'd critics next, and prov'd plain fools at last. £m. One principal reason why men are so often useless is, they neglect their own profession, and divide and shift their at- tention among a multiplicity of objects and pursuits. £d. Priestleyan somersets in theology and ethics, is the v/ay to buy popular notoriety. Public esteem and confidence, how- ever, have not yet become quite so dog-cheap. 479. INSTINCT. Smith, Rev. E. There ore modes of knowled-Te enjoyed by inferior creatures, which are mysterious to man. Who com- prehends the thousand curious instincts of the brute ? Who teaches the camel in tb(3 desert to scent the springs of water that lie unseeii and far away over the trackless and burning sands ? Who teaches latitude and longitude to the sea-fowl, whose nest is on the little rock just rising above the ocean wave — • while she stretches her witigs, and sees a new horizon upon the watery waste, ivnd plays in every zigzag course, as Ibod or sport may call her ; yet nil day long she keeps the bearing of Iier little 272 INSTITUTIONS, RELIGIOUS. home, and turns her eye up to the sun to see how time is mov- ing ; and as hei- shadow lengthens on the deep, she knows hei" distance well, and for a hundred leagues, she flies over the path- less billows, straight to her well-known bed ? Who can tell the chart by which she moves, the way-marks which direct her, or the strange attraction which draws her surely to her downy home ? Ed. The instinct of animals bears a resemblance to the iniui- /ivc in man, though the latter grasps different objects. 480. INSTITUTIONS, RELIGIOUS. Em. The open enemies of the Gospel point their enmity r»;:;d opposition directly against instituted duties and Divine ordi- nances. These they view as the bulwarks of Christianity, and confidently imagine, that if they can demolish these, they can entirely destrov the religion of the Gospel. They accordingly point their heaviest artillery against the Sabbath, against public worship, and against the sacraments. Infid»'ls and errorists are wise to do evil, and judge very correctly, that if they can only lead Christians to disbelieve and set nside tbr Sabbath, they can easily be induced to set aside the preaching of the Gospel, a standing ministry, and all Divine ordinances. When these are all set aside, all revealed religion must follow, and nothing re- main but Deism and atheism. This was the systematic course which the Frencli philosophors and inlidels pursued, to exter- minate Christianity. Th»^y abolished the first-dny Sabbath, and substituted every tenth day for amusements, diversions, and profligacy, insteat? ot a day ot religious devotion and public wor- ship. And when they had abolished the Sabbath, they had no occasion for ministers, nor any religious services, nor for any religion at all. The same means will produce the same effV'cts. Only let the Sabbath be abolished in any Christian country, and it will subvert all Christian ordinance?, and consequently Chris- tianity iiself. How alarming are the present signs of the limes? Every engine is set at work to destroy the sanctity and obliga- tion of the Sabbath. Never, in this land, did it more concern Christians to 'be watchful, and strengthen the things that remain and are ready to ilie.' Tt becomes churches to stand erect, w ai INSTRUCTION BEFORK IMPRESSION. 273 e is mov- nows her the path- in tell the ct her, or ;r downy the iniui- r enmity ^ine ordi- nity, and they can :;ordingly ist public wrists are can only they can rospel, a hese are hing re- '■ foiirse exter- ath, and )nf!, and jlic wor- ^ had no for any effects. try, and ly- Chri- timcs? obliga- concern renuiin 1 erect, when the enemy is coming in like a flood, and spreading errors and delusions, contentions and divisions among them. (Ms. Ser. Lk. 22 : 15). [See 406.] 481. INSTRUCTION. Oicero. The wise are instructed by reason, ordinary minds by experience ; the stupid by necessity ; and brutes, by instinct. Poverty and shame attend those who refuse instruction. Bd. Nor have those escaped these evils who gave instruction, when mingled with the proper reproof, admonition, and warning. Those who refuse instruction, will abuse faithful instructors. Ed. It has been said, that the great object of the moral teacher is not ^ ^orm, but to persuade. Whether this be true or not, it is i> Tatum with every wise and faithful teacher, to hide hims f, whi^e he teaches the true knowledge of God, of religion, and 01 .iOrals ; and let the heart of God, and the intrinsic moral power of his truth do the persuading. 482. INSTRUCTION, BEFORE IMPRESSION. Em. The understanding is the inlet to the other powers ol the mind. No objects or truths can impress the mind, unless they are first perceived by tho understanding. The wise pceach- er, therefore, will address the understanding before the con- science ; and the conscience before the heart. This is the order of nature ; and this order must be observed, to make the deep- est impression on the human mind. When the understanding is iv'formed, and the conscience awakened, then the affections may be raised as high as possible. There is no danger of rais- ing the affections too high, by the exhibition of truth, though there is nothing else that can raise them higher. Instruction should always go before declamation. It can answer no valu- nhle purpose to ii ilame the passions, before light is thrown into the understanding and conscience ; but rather serve, on the other hand, to produce ilie most fatal clfects. Many souls, no doubt, have been destroyed by this mode of preaching. To rai^c the fears, and tlien the hopes of sinners, without exhibiting a proper pwtion of Divine truth, only serves to make them build upon the sand, and to fill ihem with u momentary joy, which must end in everlasting sorrow. 274 INSUBORDINATION. Tho. Wim. A preacher who is Avise, will deliver his ser- mons in a manner best suited to convey truth to the minds of his hearers. The mind and heart are easily diverted from the objects which are placed before us by the light of truth. From these objects mankind are naturally inclined to withdraw their attention and affections. If they can prevent the conviction and reception of the truth, they will do it. And they can do it, whenever the preacher in the delivery of his sermons departs from a rational and natural expression of his sentiments. Ed. It is often said of Christ, that he tcmxjht the j)^(^k. We pIso read, " And moreover, because the preacher was wise, he taught the people -knoivledffe." Instruction is before declamation in the order of all good examples of teaching. The great busi- ness of the moral teacher, therefore, is to make the best moral ■impressions, and excite the best feelings, by giving llie clearest, fullest, and most valuable instruction in righteousness. 483. INSUBORDINATION, JUVENILE. Weeks^ It is the children's day. ^. E. Puriian. Among the various kinds of degeneracy which mark the times in which we live, there is perhaps none more obvious in its cluiracter, or more melancholy in its prospective results, than fomily insubordination. I can well remember, — and I am not very old, — when the parents were not only in fact the head of the family, but were generally so regarded by the children. IJut now, by some strange process, this arrangement is, in many cases, reversed, — the children ruling, and the parents rendering due obedience. I can also remember when nobody tliought of doubting the wisdom of Sol- omon's directions in respect to the management and discipline of the young ; but I have known many of late, who deem both his j)recepts and his i)ractice in this respect, inhuman and bar- barous. Insubordination ia the family is not only a growing evil ; it is also a serious one. It will not be necessary to argue this point with those of us who were tauglit long before we could read the story of Eli and his profligate sons, if we believe the inspired record. Jiut w<; need not go to the; IJible to demon- etrnte the disastrous consequences of parental unfaithfulness INTEGRITV, INTELLECT, INTKMPERANCE. 275 [• his ser- minds of I from the h. From Iraw tlieir iction and 2an do it, ns departs nts. H^le. We ts wise, he iclamation ;reat busi- best moral e clearest, . ( egeneracy laps none aly in its can well ents were lerally so process, children an also ^ni of Sol- discipline eem both and bar- growing r to argue jf'forc W(; e believe o demon- tlifidnesa and filial impiety. If the history of the world, and the course of God's providence estiiblishes one principle more firmly than any other, it is this, that whether we i-egard the social and moral interests of the individual, or the community, there is no surer way of bringmg ruin upon society, in all its highest interests, than for parents to leave their children to follow their own way- ward and unrestrained inclinations. 484. INTEGRITY. Integrity is the first step to true greatness. Ed. Integrity — what men love to praise, and hate to prac- tise. Moses, Samuel, Daniel, and especially Christ, found that it cost immense self-denial to maintain it in high places ; and in all places, it is liable to persecution. Its end, however, is always glorious. The universe will yet do it homage. [See 431.] 485. INTELLECT, TALENT. Roscoe. Everything connected with intellect is permanent. Em. Do n't despair of a student, if he has one clear idea. Ed. Intellect, talent, and genius, like murder, " will out." [See 586, 922.] 486. INTEMPERANCE. Old Proi\ Wine is a turn-coat ; first a friend, then an enemy. Edwards, (Tyron). The drunkard, says Seneca, is a volun- tary madman. Some one has added, a necessary fool. Intemperance, the maelstrom of human life. When the wine is in, the wit and wisdom are out. Sh. What 's a drunken man like ? Like a drown'd man, a fool, and a madman : one draught above heat n\akes him a fool ; the second mads him ; and a third drowns iiim. lb. Drinking: I could well wish courtesy would invent some other custom of entertainment. Ed. What courtesy failed to do, philanthropy and the "Maine Law" are accomplishing. Addison. Wine heightens indifterence into love, lovo into jealousy, and jealousy into madness. It often turns the good- natured man into an idiot, and the choleric into an assassin. It gives bitterness to resentment, it makes vanity insupportable, and displays every little spot of the soul in its utmost deformity. 276 INTEMPERANCE. Lucretius. When fumes of wine do once the brain possess, Then follows straight an indisposedness Throughout ; the legs so fettered in that case, They cannot with their reeling trunk keep pace. The tongue trips, mind droops, eyes stand full of water. Noise, hiccough, brawls, and quarrels follow after. Dire was his thoughts, v/ho first in poison steep'd The weapon form'd for slaughter — direr his, And worthier of damnation, who instill'd The mortal venom in the social cup. To fill the veins with death instead of life. Ehn. There is no vice in nature, more debasing and destruc- tivcLto men, than intemperance. It robs them of their reason, reputation, and interest. It renders them unfit for human society. It degrades them below the beasts that perish, and justly exposes them to universal odium and contempt. Intemperance produces diseases, stupefies the senses, brutifies the mind, and thus makes universal havoc. Solomon. Wine is a mocker ; strong drink is raging ; and whosoever is deceived thereby, is not wise. Bacchus has destroyed more men than Neptune. Drunkenness turns the body into a hospital. Jefferson. The habit of using ardent spirits, by men in oflSce, has occasioned more injury to the public, and more trouble to me, than all other causes. And were I to commence my administration again, the first question I would ask, respect- ing a candidate for office, would be, Does he use ardent spirits ? Intemperate families usually run out, the second or third generation, or become idiots or insane. Dodsley. Death, having occasion to choose a prime minister, once summoned his illustrious courtiers, and allowed them to present their claims for the office. Fever flushed his cheeks ; Palsy shook ail his limbs ; Dropsy inflated his carca^ss ; Gout racked his joints ; while Asthma half strangled himself. Stone and Cholic pleaded their violence ; l*lague, his sudden destruc- tions; and Consumption pleaded his certainty. Then came War, with stern confidence, alluding to his "r.^ny thousands at possess, ise, pace. 11 of water, V after. ep'd nd destruc- leir reason, for human perish, and t. es, brutifies aging; and )y men m and more commence sk, respect- ent spirits ? d or third le minister, ed thorn to lis cheeks ; :ads; Gout elf. Stone en destruc- ^hen came lousands at INTENTIONS, INTERPRETATION. 277 a meal. Last came Intemperance, and with a face like fire, shouted. Give way, ye sickly, ferorious band of pr;jtenders to the claim of this office. Am I aoi. your parent ? Doc^ not sagacity trace your origin to nio .'■ My operations ceaSing, whence your power ? The grisly monarch here gave a smile of approbation, and placed Intemperance at his right hand, as his favorite and prime-minister. Crosby, in 1840. Twenty-five millions of huiL ' of gi'ain are annually distilled in the United States, besides much cane, potatoes, apples, etc. The estimates of Juflge Cranch, of Wcbhin^iXjn, and of But- ler, of Albany, by . /lich it appeared that intempe' nee costs us, annually, more tlu ; a hundred millions of dollars, first brought the nation to its senses. 487. INTENTIONS. Good intentions will not justify evil actions. Good intentions arc more plentiful than good actions. Most people intend, some time or other, to ac':'omplish some great thing or other, but usually fail, some how or other. Ed. Good intentions are very mortal things. Like very mellow and choice fruit, they are difficult to keep. 488. INTERPRETATION OF SCRIPTr >%^^^ ^^^ ^ 33 WIST MAIN STRUT WHSTIR,N.Y. U5S0 (716) ■72-4503 280 INTUITION IN EARLY INFANCY. before they come to the knowledge of any theoretic argument by which it might be proved." (1, p. 204.) lb. Instruction on intellectual subjects does not originate the first intellectual acts, but presupposes them, refers to them, and makes use of them. The same is true of moral instruction. It does not originate the first moral emotions, nor communicate the first moral perceptions ; but evidently proceeds on the supposition, that they have akeady begun to exist. We cannot prove that a little child has no moral emotions, because he is incapable of receiving instruction from human teachers. He has not yet learned the meaning of words and other signs, which must be used by teachers as +he means of giving instruc- tion. But his mind may be capable of perceptions and moral emotions ; and as these perceptions are the incipient elements of knowledge, the moral emotions attending them are the incipient elements of moral character. (2, p. 308.) 492. INTUITION IN EARLY INFANCY. Ed. "We may justly conclude that intuitive knowledge com- mences at birth. We can conceive uo other knowledge so suited to the infant state. As soon as " there is a spirit in man, the inspiration of the Almighty giveth them understanding," to the extent he pleases. He can write the intuitive knowledge of himself and his law upon the heart of a new-bom infant, without subjecting the feeble intellect to any special or impro- bable effort. And if God does give new-bom infants an intuitive view or impression of any truths, objects, or beings, we may justly conclude that he gives them a view of his own existence and perfections, as the basis of their original accountableness. Tf there is an obvious first truth, it is and must be the fact that God is — that there is a glorious First Cause of all things, pos- sessing all conceivable perfections and prerogatives. An infant can discover this fact by intuition, at least as early as he can know his own existence by his senses. The first juvenile in- quiries usually respect cause and effect, which indicates a Vt ry early view or impression of the First Cause of all things. Our original intuitive knowledge and impressions may be lost sight of, JEALOUSY, JEWS, JOKING, JOY. 281 like other species of knowledge, by reason of subsequent moral depravity. But this is no evidence that intuition is not con- nected with the origin of our ideas, and is not the earliest basis of accountableness. [See 465.] 493. JEALOUSY. iSh. Trifles, light as air. Are, to the jealous, confirmations strong As proofs of holy writ. Hd. The jealousy of King Saul toward David made several individuals and families wretched, and cost the nation of Israel much expense, and some blood. Over fourscore sacred persons perished under its rage, which continued till the death of the miserable and disobedient first king of the Hebrews. There is, perhaps, not a more striking or hateful example of ungodly jealousy on record. 494. JEWS. J. Wolff. The total population of the Jews throughout the world, I believe to be about ten millions. £d. 15 millions. £d. There are yet marvellous things to be etfected by this remarkable people. God has not kept them a separate people so long, for nothing. The prophesies of their return to Palestine are numerous and remarkably explicit, and the event seems to be hastening to its accomplishment. Their predicted conversion to the Gospel of Christ, will be like life from the dead to Zion. The scenes predicted in Ezekiel and other prophets, subsequent to their return, will shake the earth to its centre. This dispersed and down-trodden people will soon become a conspicuous naiion, whose influence will be great again upon earth. 495. JOKING. Joking often loses a friend, but never gains an enemy. Ed. Joke-crackers are commonly among the rattle-brained wits. Jb. Joking and jesting arc prejudicial to morals and manners. They devour that seriousness which is so friendly to virtue and usefulness. 496 JOY, JOYS, JOLLITY. There is no forbidden joy without alloy. Ed. Jollity is a miserable species of joyfulness. 24* 282 JUDGES, JUDGMENT, JUDGMENT DAY. Ed. The "joy of the Lord " is the believer's strength, and will soon annihilate all other joys. lb. The ungodly have merriment only — believers have joys. 497. JUDGES. Ed. When public judges are fools, the heavens are incensed against the land. lb. The oflftce of judge is of Divine appointment, but judges are too often self-appointed. Jb. All judges are fools, who do not habitually fear the final Judge and judgment. 498. JUDGMENT, PENETRATION. Judgment is the child of close observation. Good rules cannot supply the place of good judgment. Ed. Nor good axioms and maxims, the place of common sense. Knowledge is the treasure, judgment the treasurer of a wise man. In active life, penetration and judgment are more valuable than large erudition. Hunter. Wit is brushwood ; judgment is timber. The first makes the brightest flame, the other the most lasting heat. Ed. United, they both heat and illumine to admiration. Pope. 'Tis with our judgments as our watches, none Go just alike, but each believes his own Sh. O Judgment ! thou art fled to brutish bt And men have lost their reason. A man's judgment of others, affords him a good index of their judgment of him. [See 836.] 499. JUDGMENTS. Cowper. When God is forgotten, his judgments are his remembrancers. Ed. Divine judgments are phantoms in popular faith, but serious things in human experience, and inflnitely more terrible still in Divine threats and predictions yet undeveloped. 500. JUDGMENT DAY. Ed. During time, God has allowed mankind to plead their own cause, and make their own representations. The day of judgment will be his time to be heard. Preparatory to this trial, all associations among orenturea will bo broken up. A JUDGMENT DAY. 283 [ts are his new area, without the present obstructions to sight and sound, will be prepared to receive the congregated universe. Nobility, rank, caste, station, and all the favoritisms of wealth and power, will perish with the earth. Antiquity will no longer diminish, forgetfulness no longer cover faults and crimes. Every false standard will perish in the final conflagration, and the standard of eternal truth be set up as the test of moral character. All truth, all facts, will then be disclosed, that the final decisions and sentences may be made in that equity that can never be questioned. All the circumstances of the general judgment are designed to make indelible impressions. The suddenness with which it is to burst upon an unbelieving and mirthful world — the conflagi*ation of the present material universe — the appearance of the Son of God, with his angels, in the clouds of heaven — the congregation of all rational creatures, and separation of the righteous and wicked — the complete revela- tions of truth and facts that will ensue — the overwhelming convictions that will be fastened upon every guilty conscience — and, at last, the final decision and sentence of heaven, that will fix the eternal state of the just and unjust, — all unite to make this period of the general judgment a season of the deepest interest and greatest solemnity conceivable. But what are our present feeble conceptions of it, when compared with the scene itself! 601. JUDGMENT DAY, WHY APPOINTED. £m. The great day is called " the day of the revelation of the righteous judgment of God." The design of it is to dis- play the rectitude of GodV conduct toward both the happy and the miserable, or to make it appear to every individual person, that he has not only treated him right, but that he has treated every other rational creature in the universe right. It is only on this account, that we can see the necessity, or even propriety of a general judgment. God can make every person see and feel that he has treated him right, before the day of judgment ; but he cannot make every person know and see, that he has treated all other creatures right, without calling them all together, and fully opening his conduct toward them, and their conduct toward 284 JUDGMENT, AN ERA OF LIGHT. him and one another. And since this will be the business of the great day, it is necessary that every intelligent creature in the universe should be actually present at the day of judgment. Ed. The general judgment is the place fixed upon for in- delible impression. The eternal progress of the intelligent creation depends upon the impression of the elementary truths and facts of religion. The reason we make little progress here in essential knowledge, is because we have such feeble impres- sions of truth and right, beauty and deformity. To make these impressions clear and strong, God has laid the best conceivable plan in the circumstances of the day of judgment. Every prin- ciple of the Gospel will be set in the clearest possible light, and the brightness of truth will annihilate the darkness and delusion of all error. This will be of unfathomable consequence to in- telligent and moral creatures, in its bearing on the progress of eternity. The faciUty and rapidity of future acquirements, will essentially depend upon the accuracy and strength of the im- pressions made during the day of judgment. 602. JUDGMENT, AN ERA OF LIGHT. Ed. With all its solemnities, the righteous may truly say, " My soul longeth, yea even fainteth," for the great day. It is the alma mater for the life that is to come — the corrector of all errors, tht umpire of all disputes, and will usher in the pure light of the Lord and of heaven upon all beings, objects, and events. The value of a holy and happy existence will be increased be- yond conception by the light and disclosures of this day. The knowledge of earth is mere infantile vision, when compared with the profound intellectual comprehension that will result from its revelations. The Father of lights knows how to manifest him- self — the eternal Son of God knows how to teach creatures knowledge — and the more pi'ofound and complete the discove- ries of creatures, the more God will be justified and glorified. The vast and the minute, the simple and the complicated, the plain and the obscure in creation, providence, and grace, will be alike conspicuous. The progress, achievements, and pretensions of science, are the mere twilight of knowledge, when compared with the perfection that will follow the great day. JUDGMENT IXCOMPAUAIUA' SOLEMX. 285 business of creature in ^ judgment, pon for in- intelligent itaiy truths jgress here )le impres- make these conceivable 5 very prin- 6 light, and id delusion ence to in- progress of ;ments, will of the im- truly say, day. It is ector of all pure hght md events, reased be- 3ay. The pared with lit from its lifest him- creaturcs le discove- glorified. ioated, the Lce, will be )retensions compared Em. Such a clear and full exhibition of facts will clear the innocent and condemn the guilty, in the minds of all intelligent beings. And from the day of judgment to all eternity, every intelligent being will possess clear light respecting himself, his God, and his fellow creatures. This will give an emphasis to the joys of heaven and the miseries of hell, and serve as bars and bolts to sever the righteous and wicked, to interminable ages. This will shut fear out of heaven, and hope out of hell, forever and ever. 503. JUDGMENT, INCOMPARABLY SOLEMN. Tounff. At midnight, when mankind are wrapt in peace, And worldly fancy feeds on golden dreams ; To give more dread to man's most dreadful hour, Man, starting from his couch, shall sleep no more ! The day is broke, which never more shall close ! Terror and glory join'd in their extremes ! Our God in grandeur, and our world on fire ! All nature struggling in the pangs of death ! I see the Judge enthroned ! the flaming guard ! The volume open'd ! open'd every heart ! A sunbeam pointing out each secret thought ! Great day of dread, decision, and despair ! At thought of thee, each sublunary wish Lets go its eager grasp, and drops the world ; And catches at each reed of hope in heaven. Em. In solemnity and importance the day of judgment will unspeakably surpass all other scenes which ever have taken place, or ever will take place, in time or eternity. Accordingly the Apostle, with peculiar propriety and emphasis calls it the Great Day. The circumstances, the business, and the conse- quences of it, will all unite to render it solemn and interesting beyond the present conception of men and angels. 504. JUDGMENT DAY CERTAIN. Ed. Truth and right, innocence and piety, for centuries and millenaries, have looked to this period for vindication against their calumniators, and God will surely vindicate them. He will illustrate his own wisdom, goodness, and righteousness,, by 286 joipinct at conclusions, jukisprudence. contrasting them with all the folly and deceit, selfishness and malevolence in tho universe. He will illustrate, in the same way, the benevolence he has caused in the hearts of his people. He will make the opposite tendency of sin and holiness appear. 505. JUDGMENT WORTHY OF REGARD. Ud. Why should we regard any surveillance and tribunal except the eye and judgment seat of Christ, since all things else appear as nothing and vanity, the moment the day of judgment is fairly in view. 506. JUMPING AT CONCLUSIONS. Multitudes see, without observing. , Ud. When the mind jumps at its conclusions, without ex- amination, the conclusions need to be proved, before being trusted. 3. A habit of jumping at conclusions in science, resembles a religion of mere impressions, and is a very mischievous habit. 607. JURISPRUDENCE. Webster, D. The law is made- to protect the innocent, by pum;^hing the guilty. Jb. The criminal law is not founded in a principle of ven- geance. It uses evil, only as the means of preventing greater evil. lb. Whenever a jury, through whimsical and ill-founded scruples, suffer the guilty to escape, they become responsible for the augmented danger of the innocent. 508. JUSTICE. The rapid and the slow are seldom just. Ed. When sin abounds, and justice is most needed, it comes to pass that she is commonly maligned as impoUtic and unjust. Then expect trouble in the cabinet and country. lb. When general justice is denounced, justice between man and man is loosened from its foundations. Adams, J. Q. Justice, as defined in 4lie Institutes of Jus- tician, nearly two thousand, years ago, and as it is felt and understood by all who understand human relations and human rights, is : ' Constans to perpetua voluntas, jus suum cuique tri- buere' — 'a constant and perpetual will to render to every one that which is his own.' .,./,-. ■•./:'• rcE. ishness and n the same his people. ess appear. RD. nd tribunal things else >f judgment yithout ex- sfore being , resembles ivous habit. mocent, by jle of ven- reater evil, ill-founded responsible d, it comes uid unjust. ;ween man tes of Jus- s felt and nd human cuique tri- VERY ONE JUSTICE VINDICATIVE. 287 Democritus. It is justice to do those things which ought to be done ; injustice, not to do them. Epicurus. Justice gives to every one according to his due, and provides that injury be done to no one. [See 827.] 509. JUSTICE, VINDICATIVE. Young. He weeps ! — the falling drop puts out the sun ; He sighs ! — the sigh earth's deep foundation shakes. If in his love so terrible, what then His wrath inflam'd? his tenderness on fire^ Like soft, smooth oil, outblazing other fires ? JEhn. The apostle Paul speaks in the name of all true be- lievers, and says (Heb. 12 : 29), " Our God is a consuming fire." Though the Gospel has opened a way in which God can dis- play his mercy, instead of his justice, towards penitent sinners, it has not dispossessed him of his tltribute of justice. This is still an essential part of his character, and renders him a con- suming fire to all, who finally reject the offers of his grace. Vindicative justice is an amiable perfection of the true God. A being of perfect goodness must be a being of vindicative justice. " God is love ; " and his benevolence necessariljf dis- poses him to love benevolence in all his creatures, and to hate their selfishness or malevolence. But if he necessarily hates all moral evil, then he must necessarily feel disposed to punish it, or manifest his disapprobation of it, by infiicting natural rvll,. the proper punishment of it. We cannot conceive that Goi* should love holiness, and feel disposed to reward it with the tokens of his f?vor, — and yet not hate sin, and feel disposed to condemn it by marks of his displeasure. In this light God re- presented his character to Moses, when he desired to see his gloiy. So Christ and his apostles have represented it. Ed. Though vindicative justice is despised and denounced by a world lying in wickedness, all those who will ever sing the songs of heaven, will see and sing the greatness of the Divine excellency in her most terrible manifestations. Jb. Who ever read the account of the overthrow of the proud Haman, that was not constrained to admire the justice that overook him ? [See 604, 821.] 288 KINDNESS, KINGDOM. ^ ■■'^mSlr 510.' KINDNESS. Kindness is stronger than the sword. Wins., T. Christian kindness consists in those friendly affec- tions and services which mere justice does not demand, nor any particular engagement require. Wise sayings often fall upon barren ground, but a kind word is seldom thrown away. He who is accustomed to do kindnesses, always finds them when in need. Ed. Little kindnesses are great ones. They drive away sadness, and cheer up the soul beyond all common apprehension. They become sources of great influence over others, which may be used for important purposes. When such kindnesses are administered in times of need, distress, danger, and difficulty, they are still more likely to be remembered with gratitude. Parents should be as much concerned to make their children kind, gentle, obliging, and respectful to all others around, as to provide for them a common education in needful knowledge. iJ. A kind word, in return for an unkind one, is kindness that^ feli. lb. The Father of mercies is kind to the evil and the un- thankful ; bears and forbears long ; and multiplies his absolute fa- vors to a marvellous extent. He suffers his kindness to be very long and very widely abused, before he vindicates. In this kind- ness we all share very extensively every day, hour, and moment, — which lays us all under great and solemn obligations to abound in all needful kindnesses to the needy and suffering around us, — to serve one another, and " let good favors go round," as Franklin expressed it. [See 394.] 511. KINCDOM, KINGDOMS. Ed. The devil claims all the kingdoms of the world ; but the kingdom of Christ, when denoted by its own distinctive features, he never does or can claim, with his present feelings. lb. Kingdom of God — the only absolute monarchy that is free from despotism. lb. The kingdom of God is so completely above all other iJL^^-t:a^^A«l&^l^^>au':^ -t ,^;,,s\t»j* A... KNAVEllY, KN0CKIN08, KJIVOWLEDGK. 289 kingdoms, that the lords, commons, and abjects of all other kingdoms are the instruments and subjects of the Most High God, — ui the most comprehensive sense conceivable. 512. KNAVERY. Honest men are easily bound, but you caimot bind a knave. There is nothing so like an honest man, as an artful knave. JEd. Much of the world's honesty is latent knavery. Take heed of an ox before, an ass behind, and a knave on all sides. It indicates knavery to boast of extraordinary honesty. [600.] 613. KNOCKINGS, SPIRITU.VL. Hd. These knockings have knocked some pretty strong, but visionary minds, from the balance of reason. They are indeed, a very wonderful phenomena, combining mesmeric and other influences, which have bewitched many in past ages, as well as the present, but which the progress of science may soon divest of their power to impose. As pretended communications from our departed friends, these delusive manifestations are contrary to the parable of the Rich man and Lazarus, and other scripture testimony, and ought to be treated as beneath contempt by all those who have any other use for their scorn. We have better use for our admiration than to wonder and run after such beasts that occasionally arise from the bottomless pit. All such mis- erable pretensions to the heavenly in time past, have turned out to be the humbugs of those who are earthly, sensual, and devilish, and for persons of any respectability, to give them the least countenance at this late day, is more marvellous than the im- position itself. It is high time all Christian ministers, dnd friends of science and morals, set their faces like a flint against all such miserable delusions and pretensions; and make all those who have the mark of the beast in their forfeheads, or his wonder in their minds, to feel their sharpest rebukes. It is a duty we owe to common dignity and decency, to give no quarter to such low and bewitching buffoonery. 614. KNOWLEDGE. Knowledge is power. Gr. Pr. The more we study,, the less we know. 25 i,,* 29Q KNOWLEDOB. •; Gr. Pr. Thou may'st of double ignorance boast, ,-i V, k Who know'st not that thou nothing know'st. The pride of man in what he knows, Keeps lessening, as his knowledge grows. "Why is knowledge like a river ? Because the stiller it is, the deeper it runs. Cowper. Knowledge is proud that he has learn'd so much ; Wisdom is humble, that he knows no more. Whelpley. Knowledge, like the light of heaven, is free, pure, pleasant, and exhaustless. It invites to possession, but admits no preemption, no rights exclusive, no monopoly. It is not like wealth, of which one may deprive another — like honor, which the breath of envy may blast — like power, which superior power may overcome. The understanding being formed to ac- quire and treasure up knowledge, is thereby made capable of endless enlargement, and the objects of knowledge are ex- tended through infinite space and eternal duration. * * * The fields of truth are wide ; they smile in perpetual verdure ; ai'e covered with ever-blooming flowers, and lightened with eternal glory. They invite, solicit, and allure the immortal mind's most noble powers to explore them — to begin that exalted and delightful employment which shall never end. Ed. Knowledge is invaluable, because progression increases its perfection and value. Penn. Who has more knowledge than judgment, is made for the use of others, rather than for his own. Sprat. 'T is the property of all true knowledge, especially spiritual, to enlarge the soul by filling it ; to enlarge it without swelling it ; to make it more capable, and more earnest to know, the more it knows. A knowledge of the world is our defence against the liar, and a knowledge of ourselves against the flatterer. Knowledge may slumber in the memory, but it never dies. What light and sight are, in the visible world, truth and knowledge are, in the world of intelligences. Those who know everything in general, know nothing in particular. »» , 6.A r^' KNOWLEDOB. 291 y^y Knowledge and virtue are the pillars of State — the true basis of liberty and happiness. Ud. "Why is the knowledge of some persons like money taken from the bank ? Because it is received upon trust, with- out examination. Jb. Knowledge can be either acquired, or imparted, to ad- vantage. Knowledge must be acquired gradually. Crates. One part of knowledge consists in being ignorant of such things as are not worthy to be known. Knowledge is the treasure of a wise man, but judgment the treasurer. The natural product of knowledge is not pride, but modesty ; since the great lesson it teaches is the extent of our ignorance, and the limits of our faculties and acquirements. " It is hard to acquire knowledge, harder to retain it, still more difticult to put it into practice, and hardest of all, not to be proud of it. It is good to know much, better to make good use of what you know, best of all, not to be proud of either. Knowledge cannot be ours, until we have appropriated it by some mental operation. Johnson, Dr. S. If no use be made of the labors of past» ages, the world must always remain in the infancy of knowl- edge. Tlie greater our circle of knowledge, the greater the horizon of ignorance that bounds it. Ed. That knowledge, which is composed partly of uncer- tainties and conjectures, partly of fond wishes and hopes, and built on hypotheses, or assumptions, fancies, feelings, and vague impressions, with little of the intuitive, is frothy, like a calf's meal at sucking ears. Knowledge is worth nothing, unless we do and teach the good we know. Bj). Butler compared his knowledge to a point ; Newton his, to the shells a 'child picks up on the shore, and Socrates, and other Greeks, represented theirs as nothing. And if we com- d92 KNOWLEDGE OF GOP. pare the highest present human attainments, with what is yet to he known, they are, indeed, as nothing and vanity, but still im- portant as a prelude of what is in store for progressive minds. Mn. We are, in the present state, totally unacquainted with the maturity of human nature. We have never seen any mind brought to its natural or moral perfection. But those who die in the Lord, will immediately find their own peifection, and the perfection of others who arrived before them to the mansions of the blessed. And when they have come to the perfection of their nature, and all their natural excellencies are adorned with the beauty of holiness, how glorious must they appear I How happy must they be I What rapid advances must they make in Divine knowledge and holy love, in the world of hghtl There is A, with astonitiiiing accumcy and preci.^ion. Ih. It hus been a question, whether the language of signs, or the most copious written language;, is capable of the most various imj)ression of thought, and excitement of the feelings. But written languages have been carried to such perfection, they probably possess the greater power of manifold impreision. . LABGENEfaa HEART, LAUGHTER, LAW OF GOD. 295 619. LARGENESS OF HEART. Em. Every true believer has an important interest in every- thing that has existed and that ever will exist And so far as he understands and loves the Gospel, his heart is growing more and more extensive, as his real interests appear to increase. It Is the direct tendency of the Gospel to enlai'ge his heart, until it extends to the utmost bounds of creation, and feels interested in every created and uncreated object. The heart of the least Christian is as large and boundless as eternity. His love is eternal love ; his hope is an eternal hope ; his inheritance is an eternal inheritance ; and his joy is an eternal joy. 620. LAUGHTER, LIGHTNESS. The horse-laugh indicates brutality of character. Goldsmit/i. And the loud laugh, that speaks the vacant mind. A light and trifling mind never accomplishes anything great or good. On the contrary, it makes an empty purse, an empty reputation, and a miserable end. Levity of manners and conversation favors almost every vice, and repulses every virtue. £Ji. 6 : 25. Wo unto you that laugh nrw ; for ye shall mourn. [See 531, 579.] 621. LAW OF GOD. Em. The law of God is clothed with infinite authority, end carries with it the weight of all the Divine perfections. lb. The law of God is a transcript of his own moral char- acter, and requires men to exercise the same pure, holy love, wliich he does. Tliis our Saviour taught. " Love your enemies. If ye lo\e them which love you, what reward have ye ? Be ye therefore perfect, even as your Father which is in heaven is perfect." The law of God is perfect, in all respects, because it requires that kind of love, in which aU moral perfection consists, and in exact proportion to the powers and iaoultics of every l)crson, who is o^ipablc of understanding tlie law. It requires cveiy one to love God, at all times, with all his heart, mind, and strength. This is requiring neither too much nor too little. Jb. Tlie penalty of the Divine law, which is aa perfect as ila precept, is death. " The soul that sinnetb, it shall die." " The ■^..^I***-' ,...,..^.^vy" 296 LATT OP GOD. wages of sin is death." The transgression of a perfectly holj and just law is sin ; and every sin deserves punishment ; and this desert of punishment can never be taken away. ' ; ' Jb. It is the perfection of the Divine law, that gives it all its weight and energy, and makes it a proper instrument of con- verting the souls of men. Through the medium of his perfect law, God causes sinners to feel the weight of all his great and glorious perfections, which is sufficient to make the stoutest hearts stoop. The reason or necessity of the Divine law remaining, the law remains. Spring. The only standard to which all human conduct ought to be conformed, and conformity to which is rectitude, is the law of the great Supreme. If there be a God, he must rule ; his will must be law. He has no superior, no antecedent ; and there is no being of equal claims and rectitude. He only has a right to give law, and he only has a right to give it in conform- ity to the eternal rule of his own perfect nature. lb. These ten commandments are indeed a wonderful code. Do they not embody rules of conscience, th*e great principles of union among men, and constitute the vital basis of social organi- zation ? So comprehensive a summary of the indispensable principles of a social state, and so wonderful a summary of moral duty, never could have been of human invention. This great moral code deserves to stand at the head of all the Mosaic insti- tutions, and, through the people to whom it was originally proclaimed, to address its claims to all the nations of men. Ed. The Decalogue, as illustrated by Christ, Paul, and oth- ers, is a most sublime summary of essential law. It is the parent- law. This transcript of the heart of God, requires disinterested love, in its modifications of benevolence, moral rectitude, and universal righteousness ; and forbids all selfishness, in its modi- fications of malevolence, injiistice, and unrighteousness. The authority of this law, arising from the supnMnacy of God, from his right of property in his creatures, and from their depend- ence upon him, ia infinitely above all other authority. Its power to bind th« oonscienca, arising from th« p«rf«ction, spirituality ! I:-. =r!^-'r'!?t4 \ LSVITT, LKWDNS88. 808 tween hieroglyphics and letters. Hieroglyphics were pictures, or signs, and conveyed ideas by their shape, without sounds. Let- ters convey ideas by their sounds, and not by their shapes. Though some conjecture that letters were a human invention, yet no author has presumed to tell us positively when, or where, or by whom, letters were first discovered ; which is a strong presump- tive evidence that no man ever did discover them ; and conse- quently that they Were at first revealed to Moses, at the giving of the law at mount Sinai. The law, contained in the ark, was the Hebrew Bible, written by the finger of God in alphabetical let- ters ; and is now the oldest as well as the best book in the world. Adams, J. Q. The employment of alphabetical characters to represent all the articulations of the human voice, is the greatest invention that ever was compassed by human genius. Plato says, " it. was the discovery either of a god, or a man divinely inspired." The Egyptians ascribed it to Thot, whom the Greeks afterward worshipped under the name of Hermes. This is, how- ever, a fabulous origin. That it was an Egyptian invention, there is little doubt ; and it was a part of that learning of the Egyp- tians, in all of which, we are told, " Moses was versed." It is probable that, when Moses wrote, this art was, if not absolutely recent, of no very remote mvention. 531. LEVITY. A light and trifling mind never accomplishes anything great or good. Its tendency is to imbecility. £!d. Levity always indicates a moral character minus in weight, like Belshazzar, who was " weighed in the balances, and found wanting." Levity of manners is prejudicial to every virtue. [520, 570.] 632. LEWDNESS, LICENTIOUSNESS. Incontinence produces imbecility of body and mind. Sk. Lascivious metres, to whose venom-sound The open ear of youth doth always listen. Seeker. If you would not step into the harlot's house, you should not go by the harlot's door. Licentiousness prbceeds from fulness of food, and emptiness of employment. '' '■it'fci'-: y'\j.':,yirmy face of nature gay, Giv'st beauty to the sun, and pleasure to the day. 'Tis liberty alone that gives the flower Of fleeting life its lustre and perfume ; And wo arc weeds without it. In a free country, there is much complaint, with little suffer- ing ; in a despotism, there is much suffering, with little com- plaint. Liberty without obedience is confusion ; and obedience with- out liberty is slavery. Ed, Libijrty consists in the unmolested right which God has given us, of doing, getting, and enjoying all the good in our power, according to the laws of God and of conscience. True liberty, therefore, can never interfere with the duties, interests, and rights of others. The liberty which slave-holders so obstinately contend for too much resembles the murderer who 810 LIBERTY, RELIGIOUS. came to this country, slew a man in a fit of anger, and in his apology plead, that he thought this was a free country. Burke. Men are qualified for civil liberty, in exact propor- tion to their disposition to put chains upon their own appetites ; in proportion as their love of justice is above their rapacity ; in proportion as their soundness arm sol)riety of understanding are above their vanity and presumption ; in proportion as they are more disposed to listen to the counsels of the wise and good, in preference to the flattery of knaves. [See 3G6.] 537. LIBERTY RELIGIOUS, SPIRITUAL FREEDOM. He hath the greatest liberty, who is most captivated by the spirit of truth. Cowper. He is the freeman whom the truth makes free, , And all are slaves beside. Jb. But there is yet a liberty, unsung By poets, and by senators unprais'd. Which monarchs cannot grant, nor all the pow'rs Of eai'th and hell confederate take away : A liberty, which persecution, fraud. Oppression, prisons, have no pow'r to bind ; Which whoso tastes can be enslav'd no more. 'Tis liberty of heart deriv'd from heav'n, Bought with His blood, who gave it to mankind, And seal'd with the same token. It is held By charter, and that charter sanctioned sure By th' unimpeachable and awful oath And promise of a God. His other gifts All bear the royal stamp that speaks them his, And are august ! but this transcends them all. Webster, (Phjmovih Ih's. 1820^. The love of religious liberty is a stronger sentiment, when fully excited, than an attachment to civil freedom. Conscience, in the cause of religion, prepares the mind to act, and to suffer, beyond almost all other causes. It sometimes gives an impulse so irresistible, thnt no fetters of power or of opinion can withstand it. History instructs us, that this love of religious liberty, made up of the clearest sense of right, and the highest conviction of duty, is able to look the LICENSURE, LIFE, LIGHT. 311 and in his act propor- 1 appetites ; ipacity ; in landing are as they are ad good, in EEDOM. ated by tlie es free, owrs cind. us, 11. ious liberty attachment m, prepares her causes. JO fetters of nstructs us, oarest sense ; to look the sternest despotism in the face, and, with means apparently most inadequate, to shake principalities and powers. 538. LICENSURE, ORDINATION. Cowper. From such apostles, O ye mitred heads. Preserve the Church ! and lay not careless hands On skulls that cannot teach, and will not learn. Paul. Lay hands suddenly on no man. £d. The most appropriate license of many applicants for approbation, would be a license to improve in theological and general knowledge. 539. LIFE, HUMAN. iSh. This is the state of man ; to-day he puts forth The tender leaves of hope, to-morrow blossoms. And bears his blushing honors thick upon him : The third day comes a frost, a killing frost ; And then he falls. Life is half spent before we know what it is. It is painful to think how life slips tiirough our fingers. He most lives, who thinks most, and feels and acts the best. Life is too short to admit of our doing many things which must be done more than once. JEd. Let us therefore do every- thing well, since a thing well done is twice done, as the proverb goes. Until the drama of life is acted out, we cannot fully under- stand the plot. Measure life by its usefulness, not by years. Every day is a little life, and human life is but a day repeated. Ud. Nature's works of rapid progress and decay are con- tinually reading us lessons on the shortness and vanity of human life. Shadows, vapors, changes, leaves, flowers, diurnal and annual revolutions, are all moral lectures. lb. Human life is a continual expenditure, only when we live by faith, which turns it into a conthmal investment. [See 564, 970.] 640. LIGHT, LIGHTEN. Men often try to lighten the world with a lamp that has gone out. JSd. More frequently with one never lighted. LIGHT OF NATURE, OF THE LORD. Bellamy. Never thunder before you lighten. • '■ ' Plato. Light is the shadow of God. Christian Philosopher. Moral light is the radiation of the Divine glory. 541. LIGHT OF NATURE. Cotoper. Sages after sages strove, In vain they push'd inquiry to the birth And spring-time of the world ; ask'd, Wlience is man ? Why form'd at all ? and wherefore as he is ? Where must he find his Maker ? with what rites Adore him ? Will he hear, accept, and bless ? Or does he sit regard! • -6 of his works ? Has man within him an immortal seed ? * Or does the tomb take all ? If he survive His ashes, where ? and in what weal or woe ? Knots worthy of solution, which alone A Deity could solve. Lord, J. K. The light of nature, the light of science, and the light of reason, are but as darkness, compared with the Di- vine light which shines only from the word of God. Ed. Those who reject the light of revelation, and profess to admire the light of nature, will find that the light that they pro- fess to admire, has far more power to condemn them than they are aware. Intuition, common sense, conscience, and the things that are made, convey light enough to take away all excuses, and impose a fearful condemnation. f'.:. LIGHT OF THE LORD. Em. God 'z governing all creatures and all events, just as he originally intended, in order to give the fullest discovery of all the feelings of his heart. And, when this great and glorious design shall be accomplished, he will give all intelligent beings a full and clear view of himself. This will dissipate all the clouds and darkness, in which his past conduct, for ages and ages, had been involved. He is now laying the foundation for light, and he will finally cause it to appear in the brightest lus- tre. ** God ia light, and in him is no darkness at sJl." And LIKENESS, LITERATURE. 813 tion of the ice is man? s? ■ it rites 3SS? roe? science, and vith the Di- id profess to lat they pro- n than they d the things all excuseSi ents, just as iscovery of and glorious igent beings )ate all the )r ages and lundation for (rightest lus- all." And when he shall have accomplished his great and glorious design, he will appear full of light and glory. The righteous will scq light and glory in every step he has taken ; and more especially in those events which surpassed their wisdom to oomprehendf At the consummation of all things, a flood of light will break into the minds of the righteous ; for they will then comprehend, in a measure, the wisdom, goodness, justice, and astonishing grace of God. ** Light is sown for the righteous, and gladness for the upright in heart." 543. LIKENESS, RESEMBLANCE, UNIFORMITY. LavcUer. Each heart is a world. You find all vnthin yourself, that you find without. The world that surrounds you is the magic glass of the world within you. To know yourself, you have only to set down a true statement of those that eyer loved or hated you. Em, Every man carries a world within himself, by knowing which, he may know all the rest of mankind. CoUon. The proverbs of Solomon suit all places, and all times, because Solomon knew mankind, and mankind are ever the same. Ed. Personal identity is a fearful rogue-detector. Jb. God made man in his own image and likeness, and the likeness may have been true, without being universal. God is a moral agent, and so is man. God is love ; Adam loved* God is a spirit ; so is the soul of man. Intuition, reason, con- science, consciousness, benevolence, etc., have a similitude, wherever they exist, in created or uncreated minds. Were this not so, we could have no just notions of God. 544. LITERATURE, SCIENCE. Goethe. Literature is a fragment of a fragment. Of all that ever happened, or has been said, but a fraction has been writ- ten ; and of this but Uttle is extant. On being congratulated for his attainments in general knowl- edge, Sir Isaac Newton replied, " I am only a little child, who has picked up a handful of pebbles on the sliore of the ocean." Nature has inexhaustible treasures in reserve ; therefore knowledge mil be always progressive, and future generationf 27 ^ V .'<*.. ,^k 314 LITIGATIOIS'. will continue to make discoveries, of which the present has not the least idea. Edwards, (Tryon.) It has been said that science is opposed to revelation. But the history of the former shows, that the greater its progress, the deeper its investigations, and the more accurate its results, the more plainly it is ever seen, not only not to clash with the latter, but in all thingS to confiiin it. In every instance, the very sciences from which objections have been drawn against religion, have by their own progress, entirely re- moved these objections, and even furnished the strongest con- firmation of the truth. lb. Infidels and sceptics, like BaJak, have called on the heavens and earth, the hills, and rocks, and mountains, the streams, and catacombs, and pyramids, to come and curse the Bible, and, in the end, they have all turned and Messed it. Young. Much learning shows how little mortals know ; Much wealth, how little worldlings can enjoy. 3. Earth 's disembowell'd ! measured are the skies ! Stars are detected in their deep recess I Creation widens ! vanquish'd nature yields ! Her secrets are extorted ! art prevails I What monuments of genius, spirit, power I The end of all literature is, to enable us better to understand the will of God, and more perfectly to obey it. Unsanctified by these principles, neither wit nor learning can be of any last- ing benefit to their possessors, and may but swell the sad ac- count they must one day render. [See 273, 514, 527.] 545. LITIGATION. No lawyer goes to law. Those who go to law for damages, usually secure plenty of them. Lawvers' houses are built on the heads of fools. Two men, after contending sharply for an oyster, referred the matter to a single justice, who opened and swallowed the oys- ter, and handed each party in the suit a shell. £Id. Litigation is an encounter, where both parties get killed or wounded. The best way to get out of it is not to get into it. The best way to get a redi'ess of injury to reputation or fortune, ^**^' '* LITTLE THINGS. sent has not is to bear the insult seventy times seven. The surest way to avoid a repetition of injury, is to return good for eviL No ene- my can stand such a broadside. Colton. When I weigh the humble, but comparatively insig- nificant interests of the mere plaintiff or defendant, against the combined array of talent, of influence^ and of power [govern- ment, court, etc.], I am no longer astonished at the prolongation of suits, and I wonder only at their termination. Spanish Pr. The Jews ruin themselves at the Passover, the Moors at their marriage-feasts, and Christians in their law-suits. Dryden. Wise legislators never yet could draw A fox within the reach of common law. In a thousand pounds of law, there is not an ounce of love. Lawyers, like shears, cut not each other, but only clients who come between them. An honest man is believed without an oath ; his reputation swears for him. A liar is not believed under oath ; his char- acter swears against him. 546. LITTLE THINGS. Toung. Think nought a trifle, though it small appear ; Small sands the mountain, moments make the year. And trifles, life. Take care of tlie little things, and great ones will care for themselves. Dr. Johnson well says, " He who waits to do a great deal of good at once, Avill never do anything." Life is made up of little things. It is very rarely that an occasion is offered for doing a great deal at once. True greatness consists in being great in little things. Drops make up the ocean, and the great- est works are accomplished little by little. If we would do much good in the world, we must be willing to do good in little things — in little acts of benevolence, one after another, speaking a timely and good word here, giving a tract there, and setting a good example always. We must do the first good thing we can, and then the next, and so on, being " diligent in business, fer- vent in spirit, servuig the Lord." This is the way to accomplish ranch in one's life time. It is this that fixes one's name among 1^ - U 316 LOGIC, LOVE. the stars, or above them, to shine as the brightness of the sun forever and ever. [See 597, 951.] 547. LOGIC. Who proves too much, proves nothing. Ed. When an argument begins in mist, it ends in mud. Edwards, {Tryon). Assertion is the logic of prejudice ; argu- ment, that of wisdom. [See 581= 783.] 548. LOGIC, SPURIOUS. No-dog has two heads : Every dog has <»ie head more than no-dog : Therefore, every dog is a Cerberus, having three heads. Ed. The error of this plausible syllogism lies in a to:ifusion or rather stratagem of terms. The very first term, I^odog, is equivocal, and may stand for ^ot aemf dog, (but this sense would spoil all the plausibility of the syllogism,) or it may be taken to denote a real mastiff, to represent the race of dogs. And though this latter sense of the term would render the first proposition truthless, if this fact happens to be overlooked, the second and third propositions will mislead. Therefore W ^e oi'tfor stratagem in termSf if you would not be misled by cuniiing logicians. 549. LOVE. Hot love is soon cold. Life without love — «A ! it would be A world without a sun — Cold as the snow-capp'd mountain — dark As myriad nights, in one. A barren scene, without one spot Of green, amidst the waste. Without one blossom of delight, Of feeling, or of taste. Toung. Love is the loan for love. Love conquers all. He who hath no children, doth not know what love means. Nothing can stand before the fire of true love. Seeker. A soul that loves much Will work much. They are the true and favorite disciples of Christ, not who know the most, but who love the most. LOVE DISINTERESTED, LOVE SELFISH. 317 e means. An honest love is not afraid to frown. Peace Manual. Show kindness to a dog, and he will return love for love. Show kindness to a lion, and you will melt the ferocity of his heart into an affection stronger than death. There is not a living sentient being, from the least to the larg- est, that is insensible to acts of kindness. If love should extend itself over the earth, it would become a garden of Eden. Ovid. The way to be beloved, is to be lovely. Truth and love are like light and heat. Of what use were light without warmth ? It would shine only on eternal icebergs and lifeless deserts. Love is the substance of life : those who love not, merely breathe. Every man can love his friend, but none but the godly can love his enemy. Seneca. If you wish to gain affc tion, bestow it. Mutual love or fellowship is the crown of all our bliss. [See 368.] 550. LOVE, DISINTERESTED. He lov'd his friends with such a warmth of heart, So clear of int'rest, so devoid of art, No words can paint it, but our tears may tell. Disinterested love is the connecting ligament that makes a unit of a family, a brotherhood of a race, and a family of being. Confucius. Charity is that rational and constant affection, which makes us sacrifice ourselves to the hmnan race, as if we were united with it, so as to form one individual, partaking equally in its adversity and prosperity. Pa^d. Charity suffereth long, and is kind ; seeketh not her own, is not easily provoked, rejoiceth not in iniquity, but re- joiceth in the truth, beareth all things. James. If ye fulfil the royal law according to the Scripture, Thou shalt love thy neighbor as thyself, ye do well. Against the superiority of another, there is no resource but love, or uniting interests. [See 69.] . 551. LOVE, SELFISH. ^7/. If we love God only for his geodness toward us, it i^ 27* ai8 LOVE OF GOD, LOVE TO OOD, LOVELINESS. loving ourselves more than him. JErf. And such love will turn into hatred, as soon as the Divine goodness towards us puts on the modification of holiness, or justice, or impartiality. Jtihn 6: 26. Ye seek me — because ye did eat of the loaves. 652. LOVE OF GOD. Could we with ink the ocean fill, Were the whole earth of parchment made, "Were every single stick a quill, "Were every man a scribe by trade : To write the love of Grod to man, "Would drain the ocean dry ; Nor could the earth contain the scroll, Though stretch'd from sky to sky. Jc^vn, Grod is love. 553. LOVE TO GOD. Spring. There is no love to God without keeping his command' Bents, and no keeping fak commandments, without love te Grod. Ed. Love to Grod is the fountain of holy zeal. lb. Love to Grod is th6 essence of moral rectitude. lb. Love to Gk)d has more of the " nature and fitness of things" in it, than any other conceivable afiection. It is a wonderfiil harmonizer. 554. LOVELINESS. Em.. lioveliness mises from goodness, rather than greatness ; astd especially from that goodness which communicates and dif- fuses happiness. Kindness, tenderness, and compassion, are the distinguishing qualities of a Saviour, Deliverer, and Redeemer. And these amiable qualities, which Christ, as Mediator, most eminently displays, diffuse a peculiar and superlative loveliness ovOT his whole character, and render him " the chiefest among ten thousand," and " altogether lovely." Ed. Holiness, the most lovely thing that exists, is sadly un- noticed and unknown upon earth. lb. In proporticm as ibx) saints acquire loveliness, they wUl command esteem. 655. LOWLINESS. Ed. Lowliness is the highest and most lovely, when lowest. I LOWLINESS, LUXURY. 819 The lowly man, like a leaning tree, the more fruit, the more lie bends. LOWLINESS, MARVELLOUSLY EXALTED. Ed. God takes men by surprise, and commonly selects the instruments of his marvellous works, from the class of men who are little in their own eyes. David, the inspired Psalmist, type of Christ, king of Israel, and father of Solomon, was taken from the obscure shepherds. Amos was taken from the herdmen of Tekoa, to bear the Divine messages. The apostles were selected from the fishermen of Galilee. Moses was an outcast infant, and called from a state of obscurity and banishment, to be the Jew- ish lawgiver and leader. Samuel was called from an obscure, but pious family, to be seer and ruler of Israel. The Son of God sprung XK)t from Jewish nobility, but was the son of an obscure maiden, and trained in Nazareth. In reference to the vessels of mercy, an apostle says : " Not many wise men after the flesh, not many mighty, not many noble are called ; but Grod hath chosen the foolish things of the world to confound the wise — that tuifiesh shovld ghry in his presence." lb. The vessels of mercy, in general, will be taken by sur- prise, when the astonishing treasures and honors of Heaven will be conferred upon them. " Lord, when saw we thee an hun- gered, and fed thee ? or thirsty, and gave thee drink ?" On the contrary, the proud ^ressels of wrath will be still more surprised, when they shall find themselves rejected, and placed under the feet of the meek and lowly, whom they had despised, hated, and persecuted. " Then shall they answer : " When saw we thee an hungered, or athirst, and did not minister unto thee ?" The God of wonders proceeds marvellously, and surprises the created uni- verse continually by his operations. 556. LUXURY, VOLUPTUOUSNESS. Channing. Were the labor and capital, now spent on the importation and manufacture of pernicious luxuries, to be em- ployed in the intellectual, moral, and religious culture of the whole people, how immense would be the gain, in every respect, though for a short time material products were diminished. A 820 LUXURY EXEMPLIFIED. better age will look back Avith wonder and scorn on the misdi- rected industry of the present times. Voluptuous pleasures bring tormenting pains. Who dainties love, shall beggars prove. Henry. The more we accommodate ourselves to plain things, and the less we indulge in those artificial delights which gratify pride and luxury, the nearer we approach to a state of inno- cency. Johnson. Where necessity ends, curiosity begins ; and no sooner are we supplied with everything that nature can demand, than we sit down to contrive artificial appetites. Luxury is sometimes defended, as supporting labor; but labor is illy employed, that produces only luxuries. The excesses of cnr youth are drafts upon our old age. The cure of luxury is poverty. A fat kitchen makes a lean will. [See 44, 383, 745.] 557. LUXURY, EXEMPLIFIED. London TYmes. To the Clergy. An incumbent would re- sign to one not under 46 years of age, a beautiful living, a per- fect gem, one of the prettiest things in England, with an excel- lent new freestone-front house, facing a park, in the county of Somerset, productive garden, lawn, pleasure ground, wall fruit, coach-house, stabling for six horses, out-hous<*s — no trouble as to income — duty easy, the whole Avorth 4^280 a year. Terms. Incoming incumbent to pay down £1900, to indemnify the pres- ent incumbent's outlay on the spot, and for his fixtures, and his old wine, worth £180 ; also, for live stock, including three cows, horses, and pony-carriage — piano-forte, by Stoddnrt, cost 85 gtiineas; hand-organ, by Flight, cost £38; plate and linen, and a few pictures. " The Duke of Richmond's home-farm, at Greenwood, sixty miles from London, consists of twenty-three thousand acres, or over thirty -five square miles. The residence of the Duke is a perfect palace. One extensive hall is covered with yellow silk, and pictures in the richest and most costly tapestry. The dishes and plates upon the table are all of porcelain, silver, and gold. Twenty-five race-horses stand in the gtable, each being LYING. 321 assigned to the care of a special groom. A grotto, near the house, the ladies spent six years in adorning. An aviary is supplied with almost every variety of rare and elegant birds. Large herds of cattle, sheep, and deer, are spread over the immense lawns. " The Duke of Devonshire's place, at Chatsworth, is said to excel, in magnificence, any other in the kingdom. The income of the Duke is one million of dollars a year, and he is said to spend it all. In the grounds about the house, are kept four hundred head of cattle, and fourteen hundred deer. The kitchen garden contains twelve acres, and filled with almost every spe- cies of fruit and vegetables. A vast arboretum, connected with the establishment, is designed to contain a sample of every tree that grows. There is also a glass conservatory, three hundred and eighty-seven feet in length, one hundred and twelve in breadth, sixty-seven in height, covered by seventy-six thousand square feet of glass, and wanned by seven miles of pipe, con- veying hot Water. One plant was obtained from India, by a special messenger, and is valued at ten thousand dollars. One of the fountains, near the house, plays two hundi*ed and seventy- six feet high, — said to be the highest jet in the world. Chats- worth contains thirty-five hundred acres ; but the Duke owns ninety-six thousand acres in Derbyshire. Within, is one vast scene of painting, sculpture, mosaic work, carved wainscoting, and all the elegances and luxuries within the reach of almost boundless wealth and highly refined taste." Ud. "And there was a certain beggar, named Lazarus." The contrast between the devotees to luxury, and the self-deny- ing, persecuted, destitute friends and followers of Christ, will be inconceivably greater in the life to come, than in this. So the laws and customs of England allow their Dukes and Bish- ops to live, while their millions of paupers are crying for^r^, perishing, or being sent to other nations k) prevent it. But a day of retribution is hastening. [See 79 (Solomon).] 558. LYING. Liars should have good memories. *' Aristolhy having been asked, What a man could gain by .h 322 MAGNANIMITY, MALEVOLENCE. telling a falsehood, replied, " Not to be credited when he speaks the truth." A fault once denied, is twice committed. He who tells a lie, is insensible how great a task he under- takes, for he must tell twenty more to maintain i that one. Ed. Why is a lie like a locomotive ? Anf . Because a train usually follows it. Thacher. Those are the most dangerous lies, that come near- est the truth. Show me a liar, and I '11 show you a thief. Ed. Equally true, reversed, for vices, like sorrows, " Come not single spies, but in battalions." Mair. Dissimulation in youth, is the forerunner of perficly in old age. Ed. Liars have long since settled a disputed question in theology, whether any of mankind are children of the evil One. lb. David said, in his haste, All men are liars. He could hardly have hit better, had he spoken with delibemtion. Solomon. He that hideth hatred with lying lips, and he that uttereth a slander, is a fool. EpiBiietus. Liars are the authors of all the mischiefs that afflict mankind. Ed. True, for all mischief-makers are liars. [See 9.5, 885.] 559. MAGNANIMITY. Cowper. A brave man knows no malice, but at once Forgets in peace the injuries of war, And gives his direst foe a friend's embrace. Ed. Davi-.;.*ji»_-iu.'i^ji. MEANNESS, MEANS OF GRACE, MECHANICAL POWERS. 329 r to have, or latter, elegant composition. M'-s. W. having got a new romance, in very enchanting dress, expressed her admiration of it, and urged her husband to read it, which he declined. At length she persuaded him to hear her read one page of it, after which she inquired, in a high state of emotion : " Do n't you admire it ? " Tue Pres. coolly replied : " What 's the argument ? " £!d. Devotion to mathematics, and devotion to rehgious du- ties, are said to have a practical interference. Some, however, maice an idol of other studies. 569. MEANNESS, LITTLENESS.^ >. The more you court a mean man, the statelier he grows. ^d. Meanness — to borrow, and not lend or return ; to buy, and not pay ; to receive, and not give ; to steal from the poor and the generous ; and to rob and oppress the weak and help- less. If any deserve to be called scoundrels, it must be such, and kindred spirits. Anger, Envy, Pride, and Vanity, are natives of little minds. Cowper. To dally much with subjects mean and low, Proves that the mind is weak, or makes it so. Ed, When persons are little by nature, little by education, little in principle, and little by practice, there is little hope in their case. 570. MEANS OF GRACE. Spring. The means of grace enlighten the understanding, impress the conscience, illustrate the obduracy of the heart, evince the sovereignty of Divine grace, and thus, by bringing God to the view of mtn, they prepare the way for his graco to be illustriously triumphant. Ed. The means of grace are the truths best adapted to en- lighten, convince, and convert men to the disinterested spirit and Gospel of Christ, and lead them to hate selfishness, and turn from sin. They are a contrast to the means of destruction, which beget hope, without producing light, conviction, and the death which Paul died, just before regeneration. 671. MECHANISM, MECHANICAL POWERS. Steam. Stranga there should slumber in yon tranquil pond, a power so tremendous, and yet so manageable as to be success- es* 330 MEDDLERS, MEDICAL, MEDIOCRITY. fully applied to locomotion, commerce, manufacture, and other human services. Ed. Electricity. Still stranger there should slumber in the moi'C quiet earth, a power so energetic, as to carry thoughts, with lightning speed, over kingdoms, when aided by human art, instead of merely darting fire through contiguous clouds, and trees, and houses. Ih. When we consider what God has done for his children, in mechanical discoveries, during half a century, since they be- gan a few tiny enterprises to enlighten and reform the earth, what may we not hope, in reference to future mechanical dis- coveries and arts, when they shall make and hold conquest of the whole earth, under the Captain of their salvation, during the millennium ? The thistly, thorny curse, may yet be entirely removed; by the progress of the arts, and the earth be brought under subjection to man, and requite a moderate and beneficial toil, with her original profusion. 572. ii:eddlers, meddling. If you would destroy your own repose, disturb that of your neighbor. Ed. To meddle with another's privileges and prerogatives, is vexatious ; to meddle with his interest, is injurious ; to meddle with his good name, unites and aggravates both evils ; but to meddle with his dangerous and injurious faults and vices, in a scriptural way, not suflfering sin upon him, is a very rare and commendable meddling. [See 93.] 573. MEDICAL. The art of the physician consists, in a great measure, in exciting hopr, and other friendly passions and feelings. Physic, the substitute for temperance and exercise. Em. Men have different criteria by which to judge of a physician. I have five: 1. good common sense; 2. a power and disposition to discriminate; 3. previous opportunities for professional study ; 4. a habit of reflecting on his daily practice, and sytematizing his conclusions ; 5. right moral feelings. 574. MEDIOCRITY, OR THE GOLDEN MEAN. Persevering mediocrity is much more reputable and useful than talented inconstancy. ;, and other imber in the ly thoughts, T human art, clouds, and his children, nee they he- rn the earth, chanical dis- nquestof the I, during the ; be entirely li be brought ind beneficial that of your prerogatives, ijurious ; to both evils; ts and vices, a very rare measure, m ngs. se. judge of a 2. a power ►rtunities for lily practice, selings. lEAN. and useful MEDITATION, MEEKNESS, MEMORY. 331 Horace. He that holds fast the golden mean. And lives contentedly between The little and the great, Feels not the wants that pinch the poor. Nor plagues that haunt the rich man's door, Imbitt'ring all his state. The tallest pines feel most the pow'r Of wintry blast ; the loftiest tow'r Comes heaviest to the ground : The bolts that spare the mountain's side, His cloud-capt eminence divide. And spread the ruin round. Zemtiel. Give me neither poverty nor riches. [See 165.] 575. MEDITATION. JUd. Consecrate to God the first of your daily thoughts and affections, if you would obtain a habit of devout meditation^ Jb. Meditation is the nurse of thought, and thought the material for meditation. Jb. If a reader does not devote considerable time to medita- tion and solid thinking, he will be rattU-brained. Meditation is the soul's perspective glass. [See .160, 791.] 576. MEEKNESS, MILDNESS. The spirit of truth dwelleth in meekness. When we can do nothing else, we can bear annoying and vexatious events meekly, patiently, and prayerfully, which is more than taking a city. Ed. The meek have a sure promise of more than princely possessions. Mat. 5:5. Spring. Denounced as an impostor, stigmatized as an enemy of Caesar and a conspirator against the government, ridiculed as a wine-bibber and friend of publicans and sinners, charged with being a madman and possessed of the devil, seized by the hands of violence, convicted by perjured witnesses, scoffed at, spit upon, buffeted, scourged, and nailed to the bloody tree, Christ betrayed not one complaining or angry thought. [See 356.] 677. MEMORY. Memory is the storehouse of the understanding. By memory 882 MENTAL EFFORTS. we live over our past lives. By anticipation we outlive. By experience we simply live. It is better to exercise the judgment, than to overload the memory. Mankind often complain of memories ; yet how seldom do they forget even the slightest circumstance of a real or supposed injury. Em. A particular memory, which retains the minute circum- stances of things, and phraseology of ideas, is a bad thing. Pope. Thus in the soul, where memory prevails, The solid power of understanding fails. Some persons have memories instead of minds. Men will own a poor memory, but not a poor judgment, or a base heart. Remembrance of wrong leads to remorse, and remorse is a precursor of retribution. Ed. Hence the occasion for the Divine complaint against transgressors, 'iThey consider not in their hearts, that I remember all their wickedness." Ed. A good memory is the creature of proper attention, and of impartial and benevolent aflfection. For the want of the former, mankind forget their own things; without the latter, they will forget those of others. ]b. Memory becomes tenacious by proper exercise, as the body increases in strength. Jb. Memory is the mind's treasury, but it is often filled up with counterfeit coin, to its injury. 578. MENTAL EFFORTS. Ed. Beware of excessive and protracted mental jading. Let the body take its turn in labor, and, above all, be cheerful and joyful, always having something in mind, sufficiently ele- vated to make you so. lb. Sorrow of heart, that is not godly sorrow, and vexation of spirit, especially when accompanied with despondency and melancholy, are destructive frictions in the machine of human life, vastly more so than cheerful thought, and devout medita- tion, though somewhat intense. MERRIMENT. 333 579. MERRIMENT, VAIN AMUSEMENT. Toung. Who wants amusement in the flame of battle ? Is it not treason to the soul immortal, Her foes in arms, eternity the prize ? O the dark days of vanity ! while here, How tasteless ! and how terrible, when gone ! Gone ? they ne'er go ; when past, they haunt us still. £d. Much time and thought have been expended upon the inquiry, how far is amusement justifiable ? A previous ques- tion demands consideration. ^' Is there nothing beside amuse- ment, required by God and conscience, that will be more useful, and will yield more health and true happiness ? 3. There is a momentous question before the minds of all unregenerate persons, which should banish all levity and mer- riment from their minds. It is most unreasonable, absurd, and reckless, for any person to frolic a single moment, while the tremendous question is pending, whether he is to inherit aU good, or all evil. Em. Diversions, properly so called, have no foundation, either in reason or religion. They are the offspring of a cor- rupt heart, and nouri'^1' \ by vicious example. God requires duties, and nothing but duties. And the duties which he re- quires are so various, and so well adapted to our present state, that in performing them, we may find all the relaxation of body and mind, whicli either can ever require. lb. Many diversions wear an innocent appearance, though they really murder time, and unfit the heart for the duties of devotion. All diversions, whether more mean or more manly, are "the grapes of Sodom," and "the clusters ( i Gomorrah;" and though they are sweet to the taste, yet they are bitter to the conscience, and injurious to the soul. lb. If it be right to teach youth, that their hearts are totally depraved ; that they live in an evil and dangerous world ; that they are already under a sentence of condemnation, and the wrath of God abideth upon them ; that they are exposed every day to sickness and death ; that death will close their proba- 334 MERIT, METAPHYSICS. tionary state, and that after death is the judgment ; can it be right to provide superb theatres, and elegant balhx)oms,.at a great expense, for their entertainment and vain amusement ? All parents know, that if one of these things is right, the other must be wrong. And I presume no parents can be found, who do both. lb. No blank in time or in duty, God ever made or meant. The young live in God's time, and in God's world, which he allows them to use, but not abuse. [See 520, 531, 731.] 680. MERIT. Among the base, merit begets envy : among the noble, emu- lalion. Real merit both shuns and deserves applause. Pope. Worth makes the man ; and want of it, the fellow. Ed. Merits of Christ — his praise- worthiness for his good- ness, loveUness, and extensive labors in the work of creation and redemption. This large stock of merit gave efl&cacy to his atonement for bin, which made it possible for God to be just, and yet the justifier of true believers. Merit is like a river ; the deeper it is, the less noise it makes. 681. METAPHYSICS, METAPHYSICAL. Thompson, 0. It has not been uncommon for those who have found themselves foiled by close and cogent reasoning, to raise the cry of metaphysics, to the no small terror of many, who know not the meaning of the word. All the properties of spirits, all the laws by which they are governed, and pU the changes which they undergo and relations which they sustain ic each other, belong to the science of metaphysics. There is no other science so comprehensive. It comprehends every truth relating to the being, perfection, character, and designs of God, and to the nature, faculties, operations, relations, and duties of the human soul. Edwards. W"o have no strict demonstration of anything, ex- cepting mathematical truths, but by metaphysics. We can have no proof that is properly demonstrative, of any one position, relating to the being and nature of God, his creation of the worlds METHOD, MILLKNNIUM. 3S5 it ; can it be [lrooms,'*^t a amusement ? ht, the other e found, who de or meant. ■Id, which he , 731.] i noble, emu- it, the fellow, for his good- •k of creation eflScacy to his od to be just, oise it makes. AL. lose who have )ning, to raise many, who ties of spirits, the changes istain to each re is no other truth relating God, and to duties of the anything, ex- We can have one position, of the world. the dependence of all things on him, the nature of bodies and spirits, the nature of our own souls, or any of the great truths of morality and natural religion, but what is metaphysical. Theol. Mag. AVake, ye sons of carelessness, to inquiry. If your adversary be ignorant, instruct him. If he reason erringly, detect his fallacies. But against ingenuity which you cannot equal, or demonstration which you cannot disprove, do not, if you would respect yourselves, cry out metaphysics ! Beecher, H. W. Metaphysicians are whetstones, on which to sharpen dull intellects. [See 547, 783.] 582. METHOD. Despatch is the life of business, and method the soul of despatch. H. Moore. Method is the hinge of business, and there is no method without order and punctuality. Ed. Preachers and teachers of science, w^anting in method, resemble the blind man, partially restored by our Saviour to sight, who " saw men as trees, walking." Ih. Method is the mechanism of genius. The easy and expeditious performance of work, of whatever kind, depends on doing it right. Method facilitates every kind of business, and, by making it easy, makes it agreeable. Whether we pursue mathematical or classical studies, unless we read and study methodically, we accumulate a confused assemblage of ideas, which can scarcely be called knowledge. Many persons have spent much time in reading to little purpose, because they have read without method and reflection. Such readers soon forget, and blame the weakness of their memory, or ascribe it to their multiform avocations. But if a person studies a subject methodically ; if he contemplates it in all possible points of light, and considers it with its combinations, connections, and depen- dences, he acquires such a knowledge of it as no ordinary events can obliterate. 583. MILLENNIUM. Cowper. The groans of Nature in this nether world, Which Heav'n has heard for ngos, have an end. Foretold by prophets, and by poets sung, Whose fire was kindled at the prophet's lamp ; ■UMiiilliP 336 MILLENNIUM. • The time of rest, the promised Sabbath, comes. Six thousand years of sorrow have well nigh FuMird their tardy and disastrous course Over a sinful world ; and what remains Of this tempestuous state of human thmgs, Is merely as the working of a sea Before a calm that rocks itself to rest ; For He, whose car the winds are, and the clouds The dust that waits upon his sultry march. When sin hath mov'd him, and his wrath is hot, Shall visit Earth in mercy ; shall descend Propitious in his chariot pav'd with love ; And what his storms have blasted and defac'd For man's revolt, shall wiih a smile repair. O, scenes surpassing fable, and yet true. Scenes of accomplished bliss I which who can see, Though but in distant prospect, and not feel His soul refresh'd with foretaste of the joy ? Rivers of gladness water all the earth, And clothe all climes with beauty ; the reproach Of barrenness is past. The fruitful field Laughs with abundance ; and the land, once lean, Or fertile only in its own disgrace. Exults to see its thistly curse repeal'd. Tiie various seasons woven into one. And that one season an eternal spring, The garden fears no blight, and needs no fence, For there is none to covet — all are full. The lion, and the libbard, and the bear, Graze with the fearless flocks ; all bask at noon Together, or all gambol in the shade Of the same grove, and drink one common stream. Antipathies are none. No foe to man Lurks in the serjjcnt now : the mother sees, And smiles to see, her infant's playful hand Stretch'd forth to dally with the crested worm, MIIJ.ENNIUM. 887 To sti-oke his azure neck, or to receive The lambent homage of his arrowy tongue. All creatures worship man, and all mankind One Lord, one Father. Error has no place ; That creeping pestilence is driv'n away ; The breath of Heav'n has chas'd it. In the heart No passion touches a discordant string, ^ But all is harmony and love. Disease Is not : the pure and uncontarainate blood Holds its due course, nor fears the frost of age. One song employs all nations ; and all cry, « Worthy the Lamb, for he was slain for us !" The dwellers in the vales and on the rocks Shout to each other, and the mountain tops /"rom distant mountains catch the flying joy, ill, nation after nation taught the strain, Earth rolls tlie rapturous hosanna round. Come then, and, added to thy many crowns, Receive yet one, the crown of all the Eartli, Thou who alone art worthy ! It was thine By ancient covenant, ere Nature's birth ; And thou hast made it thine by purchase since, And overpaid its value with thy blood. Thy saints proclaim thee king ; and iu their hearts ' Thy title is engraven with a pen Dipp'd in the fountain of eternal love. Thy saints })roclaim thee king ; and thy delay Gives courage to their foes, who, oould they see The dawn of thy last advent, long desir'd, Would creep into the bowels of the hills, And flee for safety to the falling rocks. Em. There is riuison to expect that the Gospel will sooner or later spread over all the earlli, remove all tyranny and op- pression, idolatry and delusions, and every species of vice and immorality, and cause this dark and depraved world to become holy, peaceful and happy. And is not this as much to be dc- 89 mmmm 888 MILLENNIUM, IT3 DESIGN. sired, as expected ? And if to be desired and expected, is it not to be prayed for ? Christ has taught all his disciples to !>"ivy for it daily, by sincerely praying to his Fathei, "Thy ..ngdom come, thy will be done on earth as it is in heaven." But what will expectations, desires, and prayers do, without correspondent exertions ? Hopkins. A great part of the productions of the earth, which are lor the comfort and convenience of man, are now wasted, and worse than lost. In the days of the millennium it will not be necessary for any men or women to spend all, or the greatest part of their time in labor, in order to procure a living, and en- joy all the comforts and desirable conveniences of life. It will not be necessary for each one, to labor more than two or three hours in a day, — not more than will conduce to the health and vigor of the body. And the rest of their time th^y will be dis- posed to spend in reading and conver&ation, and in all those exercises which are necessary and proper, in order to improve their minds, and make progress in knowledge. 584. MILLENNIUM, ITS DESIGN. Ed. Perhaps no past events were foretold with more clear- ness, than a future triunij)!! of truth and righteousness for at least a thousand years, upon this earth. God will accomplish some very important ends by this astonishing dispensation. He will demonstrate the value of holiness, and the expediency of imiversal righteousness, by illustrating their tendency to pro- mote the most valuable happiness. He will show the happy tendency and effects of the plain and faithful exhibition of every truth and duty revealed in his word. He will make it appear that the Spirit of the Lord is not raitened in his power or ability to awaken, conviP:e, convert and sanctify mankind, con- sistently with their fref dom and accountableness, and with the maintenance of his rioral government over them. He will show, that " godliness is profitable unto all things,' and piety and self-denial, — in all their claims, — are not grievous and burdensome. He will demonstrate the wisdom, utilit}' and im- portance of the positive institutions of wligion, Tirhich he hca ordained. He will put all errors into pr^^ctir*! Ciinfusion and MILLBNNIUM, HOW INTRODtJCED. th^ xpected, is it \ disciples to 'athei, "Thy I in heaven." i do, without i earth, whicU ; now wasted, \m it will not r the greatest iving, and en- life. It will 1 two or three he health and ^j will be dis- i in all those er to improve h more clear- Dusness for at ill accomplish >ensation. He expediency of dency to pro- )w the happy )ition of every lake it appear his power or mankind, con- , and with the ra. He will Ts/' and piety grievous ami tility and im- laiich he hc8 confusion and abhorrence. This era will add to the contrasts of God's king- dom, and glorify it beyond all our conceptions. 585. MILLENNIUM, HOW INTRODUCED. Chalmers. The next coming of Christ, — whether in person or not, I forbear to say, — will be a coming, not to the final judgment, but to precede and usher in the millennium. I ut- terly despair of the universal prevalence of Christianity, as the result of a pacific missionary process under the guidance ot hu- man wisdom and principle. But without slacking in the least our obligation [efforts] to help forward this great cause, I loot for its conclusive establishment through a widening passage of desolating judgments, with the utter demolition of our present civil and ecclesiastical structures. JUm. The common notions respecting the introduction of the millennium, do not accord with the prophecies of* Scripture. The millennium will be brought about by the sword. 3. God will be morally obliged to employ his Almighty power and awful vengeance in binding Satan and subduing his zealous and combined subjects. Ke must ' overturn, and over- turn, and overturn' kings and kingdoms, and shake all the in- habitants of the earth, in order to break the civil and religious fetters of the captives of Satan, and deliver them from their cruel, but chosen bondage. In these great and terrible revolu- tions and convulsions, the meek and harmless followers of Christ will undoubtedly have to suffer many great and distress- ing calamities. But when Christ, with his great and strong sword, shall punish Leviathan, that crooked serpent, which has crept into hh vineyard, even then he says, " I the Lord do keep it, I will water it every moment ; lest any hurt it, I will keep it night and day." Jb. Perhaps greater evils are yet to fall upon Zlon, than have ever fallen upon it. If we look into the Revelation by John, we shall there find predictions, which threaten tremendous (nils upon the Christian world. It is to be expected, that the last opposition to Zion wil' be the greatest: — and the aspects of Providence coincide with i\u. predictions of Scripture. ^prinff. The representations given of the millennium in the /^^ ■■■■iililllW 340 MILLENNIUM, HOW INTRODUCED. Apocalypse are preceded by the representations of most exem- plary and fearful judgments inflicted upon wicked men, and upon the powers of antichrist in every form. * * How long be- fore the seventh and last phial will begin to be poured out, we are not warranted in determining, any farther than to say that this last series of judgments is yet to visit the earth. There is little doubt that the spirit of wickedness is yet to become rampant, in all its forms of arbitrary power, vile hypocrisy, giddy worldliness, bold infidelity, and filthy crime. Nor is there any doubt that they will combine their counsels and their power against the Son of God and his struggling church, and that in this last battle, which is to precede the millennium, the kingdom of darkness will be made to tremble From turret to foundation stone. These ju%ments upon antichrlstian nations will neither be few nor light. Revolution will succeed revolution both in the political and moral world ; convulsion will come upon the back of convulsion ; and God will pour upon the nations " his indig- nation, even all his fierce anger." (Vide Glory of Christ, vol. 2, pp. 152, 3.) Ed. The declensions at the close (rf the patriarchal and Christian dispensations may be typical of the predicted and alarming declensicms at the winding-up of Satan's career, before the Millennium, who has or will " come down with great wrath, knowing that he hath but a short time." The success of Chris- tianity during the nineteenth and twentieth centuries will be sufficient to give the world a general warning before the " battle of that great day of God Almighty." The Tews will return to Palestine, and their national unity be restored as it was. God has much for them to do, in the introduction of the Millennium. The chief scene in the ba<^tle of the great day, ^vill be in Pales- tine. Papal Babylon is now losing its power and influence ; lor the nations that united in giving their kingdoms to the Beast, and have experienced her oppressions, are gradually awaking to her manifold impositions, and have begun to " hate the whore and make her desolate." The lingering remnants of this master device of the adversary will go into perdition during the battle MIND, MnnSTRT OF THE WORD. 841 f most exem- aen, and upon tlow long be- )ured out, we in to say that arth. There et to become le hypocrisy, me- Nor is scls and their 5 church, and illennium, the ill neither be n both in the ipon the back IS " his indig- )f Christ, vol. triarchal and )redicted and career, before great wrath, cess of Chris- uries will be •e the « battle will return to it was. God ! Millennium. be in Pales- id influence ; to the Beast, ally awaking ite the whore )f this master ng the battle of the great day. 'I he Beast that is yet to slay the faithful witnesses for God and his truth, and take the lead in the falling away before the Millennium, is to " rise out of the bottomless pit," and will probably assume the form of bold, scoffing, and open infidelity. The popular evangelists and evangelism that will carry the Bible and a general idea of the Gospel throughout the earth, to give it the predicted warning, will perhaps become less and less orthodox and evangelical, and more and more lax, skeptical, and unbelieving, forming a protestant Catholicism, that will aid, directly or indirectly, in the slaying of the true wit- nesses. This view of things accords with the plain and abund- ant predictions of Scripture. Vide Scott's Commentary on the Slaying of the "Witnesses ; Ethan Smith's " Key to the ReveLi- tion;" Hopkins on the Millennium ; Spring's Glory of Christ, vol. 2, chap. 1 6 ; Weeks on the Introduction of the Millennium, U. C. Rep. vols. 4 and 5 ; and Scripture Manual, under Christ's Kingdom, Jews, and Millennium. So things are now evidently tending, and moving with astonishing rapidity. [See 77, 211, 468, 752, 875.] 586. MIND, MINDS. A mind with much sail, requires much ballast. Many persons live tolerably well, like their dog and cat, and compare well in other respects, — the care they take of their minds. Little men with little minds, are great dwarfs. The mind 's the standard of the man. Intelligence, capacity, and goodness, are the most valuable articles in a man's intellectual inventory. The mind's strength and chai'acter depends upon the aliment it feeds upon. [See 485, i>22.] 587. MINISTRY OF THE WORD. Newton. The Christian ministry is the worst of all trades, bu the best of all professions. Em. We onght to judge of preachers, not only from what they do say, but from what they do not say. CoUon. In pulpit eloquence, the grand difficulty lies here : 29« .vjt.: 342 MINISTRY OF THE WORD. to give the subject all tlie dignity it deserves, without attaching any importance to ourselves. Cecil. It ^equires as much reflection and wisdom to know what is not to be put into a sermon, as what is. Jb. If a minister takes one step into the world, his hearers will take two. lb. A minister is to be " in season and out of season," and therefore everywhere a m^ister. When clergymen err, it is like the town-clock going wrong, which misleads a multitude. Whelphy. It is with clergymen as with all other men : some of them are very good men, and some are quite the other way. Ed. As runs the adage, " Some men are wise, and some are o^Aer-wise." Ed. When people drive away faithful ministers, the Lord will provide for them. When they run away from their people, he leaves them to provide for themselves. Luther. Three things make a divine — prayer, meditation, and trials. Ed. These make a Christian. A Christian min- ister needs three more — talent, application, and acquirements. lb. He must be of a high and great spirit, that undertakes to serve the people in body and soul ; for he must suffer the utmost danger and unthankfulness. Wms., T. A clerical philosopher once said, " there are three kinds of lightning, flash, zigzag, and slant. But neither flash nor zigzag ever does any execution ; it is only slant that strikes." Just so, there are tlu'ee kinds of preaching, flash, zigzag, and slant. The ecclesiastical lightning of New England, originally, Avas slant, almost without exception. The zigzag and flash, however, liave frequently made their appearance. The dealers in zigzag clan i all the showere : and some of them say they can produce showers whenever they please. Nor can it be denied that they often have high winds and violent tempests. They have clouds in abundance, and great sounds of rain. But it is questioned whether they make the earth more fruitful. How- ever this may be, it is believed that the people of New England very generally have lost either the faculty or the disposition to it attaching )m to know his hearer? eason," and )ing wrong, men: some e other way. \ some are •8, the Lord heir people, meditation, ristian min- iiuiremeuts. undertakes suffer the e are three either flash lat strikes." zigzag, and , originally, and flash, rhe dealers ay they can t be denied sts. They But it is ful. How- vv England sposition to MINISTERIAL OFFICE. 343 distinguish between the zigzag and the slant. And there are many persons who say, that lightning is lightning, thunder is thunder, and rain is rain ; and they wonder that any should ever dispute and contend about such things. lb. A preacher can never be exhausted in subjects for dis- course, who, after the example of Emmons, takes a single point to illustrate in each discourse. FvilJpr. It was said of one who preached very well, and lived very ill, " that when he was out of the pulpit, it was pity he should ever go into it : and when he was in the pulpit, it was pity he should ever come out of it." Seeker. How shall the blind see, when the seers are blind ? Some clergymen are like a finger-post, that points you the right way — without walking in it. 588. MINISTERIAL OFFICE. Ed. This office, founded in the general need of theological instruction and moral impression, is rendered still more impera- tive by the universal depravity of mankind. They need such an example before them of piety, righteousness, knowledge, and dignity, as the clerical office is suited to create. They need an expounder of the sacred oracles, who can command his time to acquire and impart theological knowledge, and carry forward the science. They need a competent watchman, to guard them from dangerous errors, companions, and vices ; a faithful re- prover, to correct their faults, and restrain them from wicked- ness ; an able lecturer, to bring the aid of moral and rehgious motives to the support of law and order ; and a living herald, often to remind them of the vanity of the world, the shortness and uncertainty of life, and the importance of making a good preparation for the life to come. No other office has such de- mands upon it, as the clerical office. No other has such temp- tations to unfaithfulness ; for its support is drawn from the donations of tliose whom it is appointed to reprove for all man- ner of errors, faults, and vices. If faithful, no other servants have a stronger claim upon men for sympathy and support ; if unfaithful, none have such reason to expect the frowns of Heaven, Hnd the ultimate execration of eai'th and hell. d44 MINISTRY, ITS OBJECT. Mn. The ministerial office, faithfully discharged, affords the best advantages to attain all that is worthy to be desired in the present life. It gives ministers a peculiar opportunity of ac- quiring the largest portion of Divine knowledge. Studious and pious divines enter the widest field for mental improvement. They move in a higher sphere than mathematicians, astrono- mers, or natural and moral philosophers. These study the science of means, but divines soar to a higher region, and study the science of moral ends, which is the highest science in nature. Besides, pious ministers enjoy the best opportunity of increasing their holiness, as well as knowledge. Divine truth has a direct tendency to nourish and strengthen every holy and benevolent affection. This office also affords the opportunity of doing the greatest good that can be done by created agents. 589. MINISTRY, ITS OBJECT. Cecil. The grand aim of the minister must be the exhibition of gospel truth. Mm. Ministers ought to make it their great object, in preach- ing, to unfold the character and perfections of the Deity. This is the object which lies nearest the heart of God, and which he uniformly and constantly pursues in all his conduct. He made the heavens and the earth, that they might discover his nature and declare his glory. He governs all events, in the course of his providence, to make the inhabitants of the world know that he is God. In a word, he concerted the astonishing scheme of our redemption, through the suffiirings and death of his Son, that the perfections of his nature might be unfolded before all the intelligent creation. The most instructive, practical, and profitable preaching, is that which most clearly jind fully dis- plays the Divine character. And it is easy to perceive that this must of necessity be the case ; for there is not one valuable and important end to be answered by preaching, but whiit the exhi- bition of God's character is directly suited to answer. All religious errors and delusions originate from Fome false notions of God ; and therefore a clear exhibition of the Divine character will destroy the hopes of those who are placing their expectations of Divine favor upon any false and sandy founda- MIXISTUY DEMANDS SEVERE LABOR. 345 tion. Let the Divine character be properly exhibited, and the nature, necessity, and sufficiency of the atonement of Christ will appear, and the whole Gospel scheme be unfolded. Let the Divine character be properly exhibited, and the human heart will be disclosed ; for the bare view of the Divine character, is instead of all other arguments to convince sinners that their hearts are enmity against God. Let the Divine character be opened, and the best motives to repentance will be exhibited. All obligations to religious duties originate from the excel- lency and perfection of the Divine Being, and therefore the clear exhibition of his character is best suited to lead men to the practice of religion. If, therefore, ministers of the Gospel wish to glorify God ; if the) wish to enlighten and convert sin- ners ; if they wish to edify and conifoi't believers ; if they wish to suppress dangerous errors, if they wisli to check the pro- gress of infidelity, and promote the great interest of the Re- deemer's kingdom, let them declare the whole counsel of God, and unfold, as clearly and fully as possible, the great scheme of redemption. In a word, if ministers wish to set every creature and every object in its truest, noblest, and most important light ; if they wish to form their people for the service and enjoyment of God in this world, and that which is to come ; let them make it their main object in their preaching, to unfold, in the clearest manner possible, the character and perfections of the incomprehensible, glorious, and blessed God. 590. MINISTRY DEMANDS SEVERE LABOR. Em. It is very easy to preach, but very hard to preach well. No other profession demands half so much mental labor as the clerical profession. Hall. The demands of such congi'egations as expect three sermons on the Lord's day, are preposterously unreasonable, as has been made apparent in too many instances. They make a demand which no man can adequately meet. Hurried and frequent preaching upon the affecting and all-important doc- trines of salvation, seriously injures and impoverishes the mind, ' !,:." 846 MINISTRY. exhausts the power of feeling, dries up the dew of a man's sen- sibility, and leaves the soul to chill in the coldness of apathy. Cecil. Knowledge and truth are to be the constant aim of the young minister. Let him be everywhere and always a listener. Ed. Others labor for the body ; ministers, if faithful, labor for both soul and body. 591. MINISTRY DEMANDS WATCHFULNESS. Em. The work of the ministry is a great and arduous work. This appears from the various appellations which the Scrip- ture gives to those who undertake it. Ministers are called laborers and soldiers, to denote the exertions and fatigue which attend their work. They are called overseers and watchmen, to intimate the care and concern which accompany their office. They are called shepherds, pastors, teachers, and stewards, to signify the various duties of leading, of guiding, and instructing the people of their charge. A work which contains so many and so important branches of duty, must be a very difficult and laborious work ; and, of course, must require those who under- take it, to give themselves wholly to it. Dr. Woods. Almost all the variance, contention, and party zeal which have existed in the Christian world, have originated in the feelings and conduct of ministers of the Gospel. What- ever evils come upon the churches, will, no doubt, be owing to something amiss in those who sustain the sacred office. Ed. A calling so replete with difficulties, responsibilities, and trials, as that of the Christian ministry, demands peculiar watchfulness, prayerfulness, and devotion to its duties. If these are wanting, ministers are pretty sure to fall into great faults, and to do immense evil by their example. 592. MINISTRY, DESCRIPTIVE PREACHING. Louis XIV. said one day to Massillon, after hearing him preach at Versailles, ' Father, I have heard many great orators in this chapel ; I have been highly pleased with them ; but for you, whenever I hear you, I go away displeased with myself; for I ^ee more of my own character.' This has been considered die finest encomium ever bestowed upon a preacher. MINISTST SUCCESSFUL. 347 Em. To make objects aflFecting, they must be described ; aud to make Divine truths interesting, they must be explained. The hearer always feels, when the predcher hits him ; and he always hits him, wlum he describes his character. Ahab felt the description of Elijah, and said. Hast thou found me, O mine enemy ? The Jews felt the preaching of Christ, which described their characters, and pierced them to the heart. There is always a peculiar pungency in that preaching which explains Divine truths, describes Divine objects, and distinguishes human characters. Ed. Descriptive preaching, when confined to the proper and most important objects of preaching, is the most offen&lve discourse that ever falls from the lips, in this truth-hating uorld. Porter, Dr. E. Never preach a single sermon, without making it pinch somewhere. 593. MINISTRY, SUCCESSFUL. Cecil. Truth and sympathy are the soul of an eflS.acious ministry. lb. No man was ever eminently successful in the ministry, who did not make truth his friend. lb. A sermon that has more head than heart infused Into it, will not come home with efl&cacy to the hearers. i5. More faith and more gi'ace would make us better preachers ; for " out of the abundance of the heart the mouth speaketh." Ed. Effectual preaching is where the L. art and head both labor. Fuller. That preaching which comes from the soul, most works on the soul. Backus, Di'. G. In all your ministrations, have special regard to the young under twenty, and to the aged over sixty. Baxter. I have never known any considerable success from the brightest and noblest talents, nor the most excellent kind of preaching, and that even when the preachers themselves have been truly religious, if they have not had a solicitous concern for the success of their ministrations. Em. ' In three or four seasons of special religious attention, 848 MINISTRY, IMPORTANT TO THE STATE. I preached more sentimentally than usual, which I found made deeper and better impressions upon the minds of the awakened and unawakened, than loud and declamatory addresses to the ptissions. Strangers occasionally preached among us, in such a manner, but with little effect. Discourses upon the Divine character, the Divine law, the total depravity of sinners, the sovereignty of special grace, and the duty of immediate submis- sion, produced the most convictions, and the most conversions. Ed. Puritan Rec. The highest success in the ministry may well be expected among these two classes, of which the one has not yet become fully involved in tlie whirlpool of worldly cares, and the other is just beginning io escape from its giddy maze. lb. It will be found true, as a general rule, that the most successful ministers have been the most prayerful. And most sadly do they mistake, who expect by nay amount of labor, skill, and eloquence, in preaching, or any diligence in pastoral labors:, to make amends for the want of a prayerful Spirit ; because this deficiency paralyzes all thyse efforts. If, then, the minister longs to see religion revived, and has recourse to all ihe efforts which an enlightened zeal can suggest, aut^ is disappointed "till ; and if he be on the point of yielding to di»v!ourag'jnient, let him ask himself, if there has not, after all \\U ctiorts, been this sad deficiency, — that he has not gone forth to his many labo'-.s with his soul bathed in a spirit of earnest and imi)ortunate prayer. Let him, in a word, become more simple, childlike, and prayerfui, and see what the result will be. 594. MINISTRY, IMPORTANT TO THE STATE. Em. It has bcci the common c[)inion of mankind, that reli- gious instructors arc very useful in civil society. "When the ancient Egyptians were constrained to sell their persons, as well as their property, to secure sustenance, the priests were ex- empted, and " had a portion assigned them of Pharaoh." Pro- fane history assures us, that the Habylonians, P<'rsians, Greeks, Romans, and ancient Hritons, all had their teachers of religion. The Jews, and all Christian nations, hav*> universally agreed to support leligioug Uiuchers. All civil communities, therefore, in MINISTRY OFTEN UNFAITHFUL. 849 after maintaining religious instructors, have always acted upon the principle, that they are a body of men really useful and neces- sary to civil society. They have formed their opinion of reli- gious teachers from universal observation and experience. This opinion, therefore, which mankind in all ages have formed, re- specting the usefulness of religious instructors, rests upon a firm and broad foundation, which can never be shaken. Jb. The business of religious teachers perfectly coincides with the business of civil rulers, ^t is the ultimate design of civil magistrates to restrain the external actions of men ; and, so far as religious teachers restrain their internal corruptions, just so far they aid the civil pow. rs, and contribute all their influence to promote the good of civil society. Tliis salutary effect of religious instruction, enforced by the motives of eter- nity, mankind have observed and experienced in all ages ; and upon this solid ground they have formed their united and just opinion, that religious instructors are highly necessary to pro- mote their civil as well as religious interests. South. If there were not a minister in every parish, you would quickly find cause to increase the number of constables ; and if the churches were not employed as plac(!s to hear God's law, there would be need of them to be prisons for law-breakers. [See 401, 80o!] 595. MINISTRY OFTEN UNFAITHFUL. Em. Those preachers, who perpetually swim upon the sur- face of the Gospel, never teach their peo{)le any real knowledge of the great system of Christianity. For no r'ibject in divinity can be said to be really known, without being known in its various connections with the other branches of divinity, and with the general scheme of Divine grace. But supei-ficial preachers, who never lay open the Gospel as one great, uni- form, consistent design, never represent one doctrine of religion in its full and proper connection. Hence they never convey much real instruction to their hearers, by their vague and inde- terminntc preaching. lb. Preaching the Gospel pariiaKy, never fails of leading hearers into error. They must form wrong ideas of God, and yo 850 UINIHTERIAL POPULARITT. of the doctrines of the Gospel, if the most important parts of the work of redemption are either concealed or denied. lb. Those who attempt to preach the Gospel without its threatenings, do not preach the whole Gospel, but that which is subversive of the whole Gospel. Puritan Rec. Omission to hold forth the truth, as it should be done, is cause enough to secure a rank growth of error. Uni- tarianism never came into the Unitarian churches by Unitarian preaching, and never will. Those whose memory extends back to the time of its first development here, and who know the habits of that time, well know, that the mischief was done more by silence, than by controversy. Men will not be indoctrinated in Christianity, unless they hear the doctrines preached. And if they are not indoctrinated in the truth, error is the sure result. Boston paper. We once knew a clergyman, reputed in his congregation as uncommonly bold and faithful ; but his people became pharisaical, denunciatory, and quiet in their sins. On closer inspection, it appeared that their pastor, in his preaching, hit everybody but his own flock, and all sorts of sins but those of which they were specially guilty, i; l.ing him as a model of faithfulness, they thought they could have no faults which he would not point out, and as they saw how much more heinous the sins of others were represented than their own, the young pharisee in them could but flourish under such a ministration of the word. 596. MINISTERIAL POPULARITY. Ed. (Ironical.) Recipe for present popular favor. Culti- vate til outside talents much ; the inside, much or little. In managing, be profound ; in divinity, superficial. Be declama- tory and amusing, not discriminating and systematic. Desul- tory things, said smartly and smoothly, are the thing. Strive to be animated, especially v;hcn preaching nothing, for such animatid'- will excite an auditory, and this excitement will pass for religion, active and devout. In preaching, assert, but never reason ; at least, never from oflTensive and disputed principles. Preach little or much on thft importance of logical, instructive, doctrinal, and discriminating preaching, provided you avoid the MINUTENESS. 851 thing itself. Guide all the reputable selfish feeling, spiritual pride, and vanity, into the channels of piety, that religion may Jlourish, and not decline. Attach much importance lu the quantity of religion, little to the quality. Let strong and popu- lar prejudices die a natural death : it is always hazardous to encounter them. Be careful to lead, or drive, in the way peo- ple wish to go. Avoid all questions that involve high principles in theology or ethics, as long as it will do; but when compelled to meet them, ingeniously attach enough other things to them to (!over up all otFensive points, or to turn away public attention from them. Preach rousingly and pointedly against errors and vices that prevail abroad, but slide over, with all possible smoothness and circumlocution, besetting and prevalent errors and faults at home. If you mention the latter, classify them with many others, and not dwell upon them in particular. En- courage all reputable persons, who think favorably of them- selves, to come into the church, that, by enjoying its ordinances and privileges, they may become prepared for heaven. Be hospitable enough to secure all desired friendship ; and liberal enough in charitable donations to avoid deprecated censure. More might be said, but these hints will give a clue to that course of preaching and procedure which can scarcely fail, with common abilities and prudence, to secure present popular favor and influence. " I speak as unto wise men, judge ye what I say." Em. If you would preach so as to please every-body, be care- ful and not meddle with tlie conscience. [See 714.] 697. MINUTENESS. Jour. Com. The small drop of water, wiiich appears clear, and too minute to contain any insect, when viewed through a microscope, appears an extensive, turbid |)ond, in which thou- sands of living creatures are swimming about, sporting and preying upon each other, and pursuing the bent i)t" their nature with as much eagerness and animation as tiie mightiest monsters of the deep. Tlie wings of a gnat, when thus viewed, appear put together with as nniiU firmness an.l strength, compared to the weight they bear, ad tlu) wings of the largest birds. 3o2 MIRACLES, MISCELLANEOirS MAXIMS. Ed. The greatness of God's power and wisdom appear as manifest, as marvellous, and much more manifold, in the mi- nuteness as in the magnificence of his works. We can no more find the end of the minute, than of the magnificent. Smith. Rev. R. The philosophy of trifles is the most curi- ous of all philosophy. What student of natural science has not, wondered as he has looked forth upon the minute, the suhtile, the microscopic among tlie things rf creation ? The tiny won- ders of physical nature give us most impressive images of the many trivial things which, by their peculiar connections, or ac- cumulated influence have so mighty a bearing in the mental and moral world. [See 546, 951.] 598. MIRACLES. The Christian miracles are confirmed by ancient miracles, and infidels admit that genuine miracles prove a revelation. Ed. Miracles confirm faiih, and confound unbelief. 590. MISCELLANEOUS MAXIMS. Ed. Maxims miscellaneous, like unlucky men, have not wit enough to find their place in the body politic. A good mason refuses no stone. Rely not on another for what you can do for yourself. Cowper. A monarch's errors are forbidden game. Chanj^e your climate, not your mind. Ed. The reverse would often be better advice. Two of a trade can never agree. Ed. Unless the trade is to do good, and not merely to get it. lirvyere. We are come too late, by several thousand years, to say anything new in morality. The finest and vaoiX beauti- ful thoughts concerning manners, have been carried away before our times, and nothing is left for us, but to glean after the ancients, and the most ingenious of the moderns. Ed. The misfortune is not that we are born too hite, but that we are be- come too indolent, or notional, to be anything but gleaners and copyist ■: There are many say-w-.'lls, to one do-wel). The worth of a thing is best known by tiie want of it. Butler. Should once th"i world resolve t' abolish MISCELLANEOtTS MAXIMS. 85d All that 's ridiculous and foolish, It would have nothing left to do. Ed. A mistake. It would have plenty of work to make them stay abolished. Who is wise ? He who leanis from every one. Who is powerful ? He who governs his passions. Who is rich ? He who is contented with little. Who is open, without levity ; generous, without waste ; se- cret, without craft ; humble, without meanness ; bold, without insolence ; cautious, without anxiety ; regular, yet not formal ; mild, yet not timid ; firm, yet not tyrannical, will pass the ordeal of honor, virtue, and friendship. Lavater. He who sedulously attends, pointedly asks, calmly speaks, coolly answers, and ceases when he has no more to say, is in possession of some of the best requisites of man. Henry. God's favorites are often the world's laughing-stocks. Ed. We go out of the worl(M'e i?, perhaps, no way in which one man can de- stroy «o lui h morn! good, and spread so much moral evil, a«? by dis-ifjr;.iviatin>^ corrupt moral and religious sentiments. Vol- taire aestroyed liiore good, and did more mischief in Europe, by his pen, thiui Bonaparte did with his sword. JSd. ]Mis<'hief and murder will out. Jb. The Scribes, Pliarisees, and men of the world view- ed Christ to be the greatest mischief-makrr of his or any other age ; for lui did more to overturn the false religion and customs, destroj' t!ie false peace, and subvert the ungodly inter- ets and pursuits of nun, than any other person who ever visited •ur world. Good and ])ad beings, therefore, radically differ about mischief. Jb. To denounce or discourage Christian institutions, revealed truths, or Christian policy, by words, actions, or ))y aiding, prac- tising, and teaching 'he contrary institutions, truths, or polic;, , is to do incalculable miscliief to Christ's kingdom on earth, and to the souls and bodies of men. [See 512.] GDI. MISERS. The prodigal robs his Jieir ; the miser, hi - self. The miser heaps treasure ; but, with it, f "r'^yi the envy and hatred of his fellow-men. lie becomes rid ioney, but poor in good ^\' 's. Most ' have some kind of enj. -h r. n view. But the very term miser (from wliich misev-»V comes) indicates the MISERY, MENTAL. 355 misery of avarice ; for, in order to save his gold, the miser robs himself : " Throws up his interest in both worlds ; First starv'd in this, then damn'd in that to come." Ed. Many who possess much, enjoy nothing, because they do not hold their possessions sacred to the general good. There is one disease by which a miser never dies — enlarge- ment of the heart. 602. MISERY. Rsproach not the miserable. Ed. Because God hath taken them in hand. Ed. Whence arises the unhappiness of men ? Not merely from bodily infirmity, or poverty, or oppression ; for some have been joyful under all these circumstances. It must arise from the neglect of their duties toward God, themselves, and others. Misery has its principal seat in the feelings, not in the outward circumstances of mankind. They ought to " rejoice in the Lord alway," which would forever annihilate their unhappiness. They ought to perform every duty in its time and place, which would make internal happiness overflow and drown their sorrows. God hath joked to guilt her pale tormentor, misery. Misery is wedded to guilt. 603. MISERY, MENTAL. Pnritrn R^c. Ap. 15, 1852. As to the amount of suffering, of which the mind is capable, we can have no conception of its greatness. Who can estimate what the mind can endure from disappointed worldly hopes, wounded pride, loss of friends, the rankling of revenge, con.iciousnessof guilt, and dread of coming woe ! Those who have tasted these sorrows, can easily conceive o^' • a :i' ccinitable mind uj.^»ii earth, who might not ultimately suffer a degre<; of misery, greater than the whole amotmt of 8iitteriii,.'s ever yet experienced in the universe of God. iS'o one questions that the mind's capacity for happiness, allows of its perpetual advancement, and that it io the blesscJ destiny of saints to enjoy oi»- ti)!^,". '"S th..t mi 3 and de- lighti'ul, than to avoid the danger, by accepting t:i' .'juishment MISFORTUNE, MISKEPRESENTATION. 357 which the righteous God has threatened, and beheving in a Saviour as proposed in the Gospel. Tins is the true happiness of hfe, the true hope in death, the true consolation in afflictions, and leaves all the danger to the opposite scheme. lb. The Goths and Vandals demolished the monuments of art and science. Those who deny future punishment, make a far more radical warfare against the cause of eloquence, the song of heaven, and the foundation of impression and intellectual progress. Their unwillingness to accept the punishment of their iniquities, has so benighted their souls, that they are be- wildered and lost, in reference to their own substantial interests, and the glory, beauty, and grandeur of the universe. Unless they repent, and take the part of God and of his law, they will certainly awake, at the general resurrection, to shame and ever- lasting contempt. [See 509, 772, 821.] 605. MISFORTUNE. Cohon. Rats and conquerors must expectioio mercy in mis- fortunes. Misfortune is the touchstone of frier. /'''hi p. Misfortunes are the regulator of human life. A strong mind, united with a good heart, while they hold on and hold out, are superior to misfortune. Misfortunes improved, pay us in wisdom, more value than they take from our fortune. Ed. Religion can turn all misfortunes into advantages. Bion. It is a great misfortune not to be able to bear misfor- tune. Every one of us bears, with heroic courage, the misfortunes — of others. [See 94.] 606. MISREPRESENTATION. Toplady. Wrench the finest eye that ever shone in a lady's li:^afl "rom its socket, and it will appear frightful and deformed, though, in its natural connection, the symmetry and brilliancy, the expr 'veness and be^aiy, were conspicuous. So it often fares ^i a nuthors. A detP'hed sentence, artfully misplaced, or •iase.MJonabiy introduced; mali-iously applied, or unfairly '--•^ipr;n 858 MISTAKES, MOBS, MODERATION, MODESTT. cited ; may appear to carry an idea the very reverse of its meaning. Ed. Bntl nKTiton and careless misrepresentation have a base or'jjjin. 607. MISSING THE MARK A miss is as good as a mile. Not to hit a mark is to miss it. The almost Christian is an impenitent sinner, and almost +0 enter heaven, is to miss of eternal life. 608. MISTAKES. He that understands amiss, concludes worse. Ed. To classify all mistakes with semi-knavery, will hardly do ; but a great many belong to this class. lb. Some persons mistake their friends, others their foes — some mistake their talents and calling, but the worst of all is, to mistake our moral character, and think we are something, wL on we are nothing. 609. MOBS. There is no fear of God in a riot. Ed. The way to allay a mob is, for private citizens to run away from it. It requires an orderly and invincible force of arms, timely to bring a mob to order. 610. MODERATION. Moderation is apt to be firm, and firmness succeeds. Ed. ^.Tiideration commonly reaches the end more speedily and surely than haste. B>. Drivers, without moderation, get oiF the track, and into the rear. 611. MODESTY. Modesty is both the p 'esage an i ornament of merit. There is a modestv pur< desires after excellence, which affectation can never cjunterlt it. A person without modesty, is without virtuous sensibility. Modesty has more charms than beauty. iMvaier. He alone shall stem oblivion, who can both forget himself, and make others forget him. s .40NET. 859 3. Who can hide magnanimity, stands on the scpreme de gree of human nature. JEd. A good deed done, and immediately forgotten in doing for others, is the desideratum. Do all the good you can, and make as little noise about it as possible. Modesty gj-aces every other virtue. We should never remember the benefits we have conferred, nor forget the favors received. An ostentatious person once asked a pious matron, how much she prayed in secret ? She replied, " It would not be a secret, if I should tell you." A boasting denouncer once said, " Have you g^^t any religion, Dr. Lathrop ? " " None to speak of, sir," was the Doctor's reply. Mn. Make no display of your talents or attainments ; for every one will clearly see, admire and acknowledge them, sc long as you cover them with the beautiful veil of modesty. If you have intelligence, modesty best sets it off; if not, it bes* hides the want of it. The nettle mvunteth on high, while the violet shrouds itself under its own leaves, and is chiefly found out by its fragrance Let Christians be satisfied with the honor which cometh fror» God only. Pavl. In lowliness of mind, let each esteem other bettei than themselves. Shenstone. Virtues, like essences, lose their fragrance when exposed. They are sensitive plants, that will not bear too familiar approaches. 612. MONEY. Money makes the mare go. Wealth gives influence — it is learning and worth which a(^orn. Money is the servant of some, the master of others, and the god of still more. Money is the sinews of enterprise, and the nerves of war. Diodanis. If thou knowest how to use money, it will become thy hand-maid ; if not, thy master. 360 MONOPOLY OF LAND, MORALS. Ed. When money makes a man, the loss of it unmans him. Ih. Wealth is a very dangerous inheritance, except the in- heritor is trained to active benevolence. Anon. A fool and his money are soon parted. [See 59, 182, 854.] 613. MONOPOLY OF LAND. Beecher. Hitherto the majority of mankind, 'who have tilled the earth, have been slaves, or tenants. The soil has been owned by kings, military chieftains, and nobles, and by them rented to landlords, and by these it has been divided and sub- divided, until the majority who have paid the rent, sustained by the sweat of their brow, not only their own families, but three or four orders of society above them. The same monopoly of the soil has sent another large class of the community into manu- facturing establishments, to work out their days in ignorance and hopeless poverty ; and another to the army and navy, where honor and wealth await the few, and ignorance and an early grave the many. The consequence of excluding such numbers from the pos- session and the healthful cultivation of the soil, has been igno- rance, reckless indiflFerence, turbulence, and crime. Tortured by their oppressors, and unrestrained by moral principle, they have been prepared for desperate deeds. Such a state of soci- ety cannot be made happy ; the evil is radical, and can only be remedied by giving a new direction to the physical, moral, and intellectual energies of men. Room for action must be afforded, and light must be poured upon the understanding, and motive pressed upon the heart. But, to accomplish this, the earth must be owned by those who till it. This will give action to industry, vigor to the body, tone to the mind, and by the attendant bless- ings of heaven, religion to the heart. From agriculture, stimu- lated by personal rights, will result commerce, science, arts, liberty, and independence. [See 59.] 614. MORALS, MORALITY. Wardlaw. Morality is religion in practice ; religion is moral- ity in principle. , ity — y»^;V-: MORAL LAW, OBLIGATION AMD RECTITUDE. 361 Spring. There is no religion without morality, and no moral- ity without religion, f See 618, 975.] 615. MORAL LAW. Spring. The moral law is built on firm and immutable Ibun- dationsu It was not imposed by arbitrary will, but corresponds to truth, to the nature of intelligent beings, and the relations they sustain to God and one another. It is adapted to all times, places, and intelligenoes ; is without chaage, or abatement ; and is alike fitted to earth and to heaven. It requires what human laws may not require — perfect holiness; and it forbids what man may not forbid — all sin. It has a provinoe with which no human code may interfere; for it controls the heart. [See 521.] 616. MORAL OBLIGATION. Em. Mere moral obligation has no precepts nor prohibitions, and therefore is not clothed witli the authority of any being in the universe ; but all the positive and moral laws of God con- tain both precepts and prohibitions, which are sancti<»ied by Divine authority, which creates an obligation to duty, that is distinct from the obligations founded in the nature of things. Moral obligation to do right, and to avoid doing wrong, is pri- marily founded in the natuce of things, and not upon any law which God has ever given to mankind. Many imagine that all moral obligation is founded in the n iral law ; but the truth is, all moral law is founded in the nature of things, or in the rela- tion which God bears to his creatui^s, and which they bear to him and to one another. The moral and positive laws which God has given to men, are binding, because they are founded in the nature and relation of things, and not merely because they are sanctioned by Divine authority. Ed. A person who cannot be held by the cords of his moi'al obligations, is harder-bitted than any horse or mule. 617. .MORAL RECTITUDE OF GOD. Spring. Were it possible for moral rectitude to be detached from the character of God ; were that Divine Nature, now so glorious, to be stripped of the " beauties of holiness ;" instead of being revered and loved, he would be the object of suspicion and 31 .^.; I *':r^ 862 MORAL VIRTUi:, MOIITALITY, MOT1IEK3. fear, and could no longer be contemplated but with terror and dismay. The higher a being is in intellectual power, the more debased is he, and the more were he to be dreaded, were he destitute of holiness. Holiness constitutes the beauty, the amiableness, the loveliness of the intelligent nature, in what- ever being or world it is found. Abraham. Shall not the Judge of all the earth do righl ? Ed. God cannot lie, because his love of truth and right- eousness always and everywhere prevents him. [See 387.] <;i8. MORAL VIRTUE, RECTITUDE AND PRINCIPLE. We ought to submit to the greatest inconvenience, rather than commit the least sin. Ed. This maxim has been styled the fii'st principle in morals. Let justice be done, though the universe should sink. I would not tell a lie, for all America. Fuller. No man can lay himself under obligation to do wrong, even for liis best friend. Pericles, being once desired by his friend to do so, excused himscT, saying, " I am a friend only as far as the altar" — [as far as religion will allow]. Spring. If virtue is anything, it is virtue everywhere and always ; and if vice is anything but a name, it is vice always and everywhere. Nothing in the condition of this or other worlds — nothing in the Divine purposes and gotemment — nothing in time or eternity, can alter its nature. * * * Ih. There is reality and strength in monil virtue, when it will cheerfully do and suffer for the principles of rectitude. [Sec 614, 707, 97o.] (J 19. MORTALITY. Young. All men think all men mortal but themselves. Ed. It is suj)posed that about one human being dies, upon an average, each second of time, llence there must be fro ii a Inuidred and fifty to two hundred in the vast congregation of the de.ad, wlvoiH? there is one among the living. .[See 200.] G20. MOTHERS. Napoleon. The future destiny of the child may be learned from the mother. Ed. Eyery one born of woman, ought to tliink and speak MOTIVES, MOURNING. 363 ?peak well of the relation, do homage to the station, and be grateful for the gratuitous, abundant, and kind attentions o^" a mother. lb. If you would reform the world from its vics...s, begin the work by enlisting the mothers. G21. MOTIVES. Men often present motives to others, which tliey themselves ('espise. The incidental and ultimate consequences of doing good, or of evil-doing, are commonly if not always more important than their direct ones. Tlie character of the doer, therefore, depends upon his motive, and is modified by hi.s knowledge of conse- quences. The motives of our actions, like the pipes of an organ, are usually concealed. But the gilded and hollow pretext is placed in front, for show. C22. MOTIVES, RELIGIOUS. Em. Religimis motives, whicl) are drawn from th€ being and presence of the all-seeing and heart-searching God, from the infinite authority of all his precepts and pwliibitions, from tlic conlix)lling influence of his universal providence, and from the future and eternal rcwanls and ])unishments which he will filially dispense to the rigliteous and the wicked, arc infinitely superior to any other motives which can be exhibited before I'caeonable and accountable creatures. They are calculated to affect and influence all the powers and iiicultics of their souls. They are equally adapted to enlighten their understandings, to l»ind their consciences, and to govern all their hopes and fears. And they carry the same infinite weight and authority to all men, at all times, in all places, luid under all eircumsiances. C2a. MOlIilNING. Youny. Some weep in earnest, and yet weep iu vain. As deep in indiscretion as in Avoe. Passion, blind passion, impiously }K)inv Forth tears that need more fears, while reason sleeps. Ed. All rational beings are capable of considering both natu- rtil and moral evils in their hateful and dreadful natures, hurtfid tendencies, and calamitous consequences. This view of evils ■■ir-F::g>- 36^1 MURDER, MUSIC. r calls for mourning, or godly sorrow ; ai>d such motimei*8 CHirist prtmoanced blessed. We cannot exercise and supremely de- light in holiness, or righteousness, without supremely hating and deprecating moral evils. We cannot love our neighbor as re- quired, without deprecating the evils he is suffering as if they were our own sorrows. *[n this sense, all the persons in the Godhead grieve and mourn, and such mourning is the duty and privilege of all persons who behold evils. It is consistent with habitual joy in God, and unconditional submission to his will or providwKje in respect to the existence of evils under his govern- ment, and the very valuable, desirable, and important ends occasioned or secured by means of them. There is an opposite " sorrow of the world, wliich worketh death," — a disregard of the good ends and objects occasioned by the existence of evils, and deprecating them merely on account g£ their interference with our personal gratifications and interests. Between such a selfish, and benevolent sorrow or mourning, there is a complete contrast. 694. MURDER. Murder will out. Sfi. Murder, though it hath no tongue, will speak With most miraculous organ. M» Foul deeds will rise, Though all the earth overwhelm them to men's eyes. JSd. Murder is the extreme sin against the human body ; begetting a false hope of heaven, the extreme sin against the soul. 625. MUSIC. Cotoper. Ten thousand sit Patiently present at » sa('i"ed song, Commemoration mad ; cx>ntent to hear (O w law. Necessity will dri * e through a storie wall. Want prompts the wit, and first gave birth to arts. Necessity is the mother of invention. Em. Who says A, must say B. Ed. Many imagine that every kind of necessity is incom- patible with free agency. Let £uui ^ . sons test their theory, by trying to stop the free and spontaneous current of their thoughts for a few hours, and their vain imagination will be corrected. We necessarily 11 v e, aud move, and have our being, by a cause from without. 634. NEGATION, FICTITIOUS. Spring. It is essential to the nature of mind, to be positively holy, or positively sinful. A being invested with the faculties of perception, reason, and conscience, is under law ; and must either positively fulfil or positively violate it. There is no such thing as a failure to fulfil without positive violation. Sin would be a very harmless thing, if it consisted in the mere defect of holiness. What is mere negation, but nothing ? Ed. All sins of omission involve a posi've and actual trans- gi'ession of the law of God, and are so ; >^r. sented in the Scrip- tures of truth. The notion of ncgabv i'nrighteousness, is a positive solecism, both in expression pj 1 in fact. [See 638.] 635. NEGLECT, NEGLIGENCE. Ihn. I never could think well of a man's intellectual and moral character, if he was habitually unfaithful to his appoint- ments. Franhlin. A little neglect may br' . d gi'eat mischief; for want of a nail, the shoe was lost ; foj; want of a shoe, the horse was lost ; and for want of a horse, the rider was lost, being over- taken and slain by an enemy, — all for want of care about a horse-shoe nail. Ed. The most ruinous neglect, is to neglect the commands, counsels, invitations, and expostulations of God ind the Gospel, until the first death sweeps us away to the despair of the second. 372 »KEIGHB0B8, NEOLOGY, NEUTRALITY IN RELIGION. 636. NEIGHBORS, NEIGHBORLY. Grood fences make good neighbors ; bad. «empt both man and beast. Ed. The way to have neighbors, is to be neighborly. lb. It is material in neighborly economy, for parents to pro- vide an inviting and profitable home for their chiltlren. 637. NEOLOGY. Jay. " If any man speak, let him speak as becometh the oracles of God." New terms make way for new doctrines ; nor has any subtlety of the adversary succeef'ed better in cor- rupting the mind from the simplicity there is in Christ, thaii modernizing the language of Divinity. When men are shy of the " words the Holy Ghost teacheth," we are afraid they are beginning to be ashamed of the things. Ed, Neology, or the coining of new phraseology, is so ze^- ous for revision, that it is become difficult to tell who is who, or what is what. Theological sense and senses ai'e becoming mazy, and crazy, and the science is losing its perspicuity, with the moral declensions of our times. i>-6=i. NEUTRALITY IN RELIGION, CHIMERICAL. Wuliams, T. When a spot of neutral ground, on which neu- ters lan stand, is found, in heaven, on earth, or in hell, then let neuters taJte their stand. But real neuters are nothing. And professed neuters on religious subjects, ^re always false and faithless in reality. JVeviris. The man who lives in vain, lives worse than in vain : he who lives to no purpose, lives to a bad one. Ed. Neuters in religion, or morals, are hardest to convert. iV; T. Correspondent of a Boston paper. The publishing committee of the Tract Societj', represent six evangelical de- nominations, and no work is issued, which lias not their qnani- mous sanction. Its platform is so broad and so catholic, that every evangelicnil denomination can unite in its work, and no discord or jealousy results from their combined action. The harmonious labors of the distributing, financial, publishing, and executive committees, where gentlemen of various denomina- tions weekly consult for the common furtherance of the kingdom NEUTRALITY IN KELIGION. 373 uf Christ, through the prosperity of the Society, presents a spec- tacle of singular moral interest and beauty. It demonstrates that there is some neutral ground, a position of true di^cipleship, where Christians can embody their strength, and try vigorous, concentrated action, perfect measures for repelling the comm<^ enemy, and diffusing the doctrines A' st effectual away from alendid, but il corrupter ithos, spent bewilder, •ivinity and ,ce, and the t an enemy aths. It is n orthodox Fectually to [•ican Tract ivery body laracter of [See 634.] ought, and inerce, and n. > plant her. ) rally and [1 hilly soil ruin them, heir moral principles, 1 to desire to have them conveyed both to their immediate and remote posterity. [See 428, 69G, 774.] 640. NEWSPAPERS. ^d. Newspapers should not be news makers, but news carri- ers. There is truth and entertainment enough to print, without fiction; and those editors who publish the latter, betray their lack of the former. Jb. Every nev^spaper should have a responsible editor or foreman, who may be called to account for his children that he sends abroad, asking for popular attention and regard. Jb. Every newspaper should have its name, number, date, and day on the ^£) of each page, lest insulted time should bring an action for detention. Why should we be obliged to fumble over papers in search of names, dates, and numbers, when it costs publishers nothing to insert them conspicuously on every page, for their hundreds and thousands of readers. Jb. Every editor should be careful to add the name of the country, state, county, place, time, and other incidents, necessary to give accidental, and not well-informud readers, a ready appre- hension of communications. For the want of an explanatory or additional njime or word, why should the multitude of readers, and especially accidental readers, be kept in a painful quandary during the perusal of communication?*, and not be able to under- stand them at last ? ^ G41. NONCONFORMITY. Mn. The less Christians conform to the world, the more the world will conform to them. Tliis has been visibly and astonishingly manifested, tlu'ough all the Christian world. Thougli Christians have been a small miiiority, yet they have had a most happy and controlling influence over the men of the world. They have kept up Christian institutions, and these have a universal and restraining influence over the world that lieth in wickedness. JUd. Some sects of Pietists, philosophers, and religionists have made outward non-conformity to the world the fundamental test of devotion to the kingdom of heaven, liut with the spirit of the world in their hearts, such f)rofesse(l religionists and singu- 3^6 NOTHING. la* philosophers have found it difficult to maintain their non- conformity to the world through life, and through successive generations of their followers. Conformity to the world comes along, with the lapse of time, and their own test condemns them. 642. NOTHING. As well do nothing, as to do to no purpos>?. Ed. He who runs afler a shadow has a wearisome race, and he who works at nothing, has no resting-place. N. Howe. The way to be nothing, is to do nothing. Ed. The following " Poetical eflfusion on nothing," by Tho. WnM.f was probably intended as a satire upon skepticism. I see the earth ; I feel the air ; How good is every nothing ; I see the light ; I feel the fire ; How glad am I for nothing ! My wife, my dear, how fair you seem ; Since we have come to nothing ; And are our children but a dream ? "What pretty things for nothing ! Nor care, nor pain, nor sickness, now, Can ever trouble nothing. Nor death itself can touch our brow, Since everything is nothing. Our health, and life, and all our friends, v Now also come to nought ; Nor Grod, nor heaven, nor hell, nor fiends, . Are worth a moment's thought. How happy, happy, now I am I O blessed, blessed nothing 1 What am I then ? and what's my name ? O, nothing, nothing, nothing. The masonic lodge at Hartford, Ct., having just appointed a great pedant as master of the lodge, Dr. Strong, who had taken two or three degrees and left the lodge, on being informed of the appointment of the master, remarked, that " he is the best man I know of, to give dignity to nothing.*'. de in th( '■'•■VP-'"' «! i;-»V;': rViVf'^J^rv NOTHINGAKIAN LECTURERS, RAILERS, ETC. 377 643. NOTHINGARIAN LECTURERS, RAILERS, ETC. Jude. Likewise also these filthy dreamers defile the flesh, • despise dominion, and speak evil of dignities. These are spots in your feasts of charity, when they feast with you, feeding themselves without fear : clouds they are without water, carried about of winds ; trees whose fruit withereth, without fruit, twice dead, plucked up by the roots ; raging waves of the sea, foam- ing out their own shame ; wandering stars, to whom is reserved the blackness of darkness forever. Emerson^ R. W. J. believe I must tell you what I think of my new position. It strikes me very oddly, that good and wise men at Cambridge and Boston should think of raising me into an object of criticism. I have always been, — from my very incapacity of methodical writing, a ' chartered libertine,' free to worship and free to rail, — lucky when I could make myself un- derstood, but never esteemed near enough to the institutions and minds of society, to deserve the notice of the masters of litera- ture and religion. I have appreciated fully the advantages of my position ; for I well know, that there is no scholar less wil- ling, or less able to be a polemic. I could not give account of myself, if challenged. I could not possibly give you one of the * arguments,' you cruelly hint at, on which any doctrine of mine stands. For I do not know what arguments mean, in reference to any expression of a thought. I delight in telling what I think ; but if you ask me how I dare say so, or why it is so, I am the most helpless of mortal men. I do not see that elLher of these questions admits of an answer. So that in the pi ^sent droll posture of my affairs, when I see myself suddenly raised into the importance of a heretic, I am very uneasy whetfl ad- vert to the supposed duties of such a personage who is to make good his thesis against all comers. Ed. (Ironical.) Everythingarian and Nothingarian Lec- turers, who happen to have wit, sarcasm, buffoonery, envy, and hatred enough to attack somethingarianism with spirit, are the speakers we want, to give tone to our literature, — and the re- formers we want, to shape our morals and manners. Let us not fail to employ, and pay, and hear, and clap them, le»t we and ♦1 378 NOVELS, NOVELTY, NOW OR NEVER, OAT£tS. ovT children should be tempted to seek still worse amusements. At all events, let them have the Lyceum appointments. (Aside.) " 6, shame, where is thy blush." A superficial lady, having heard a miserable declaimer preach, said to Dr. Bellamy, " O, I have been fed this eviening." The Doctor replied, " So the calves appear to think, after sucking It ears. 644. NOVELS. Varle. Novels are mean imitations of literature, and usually the poorest part of it. They devour much precious time, and what is worse, have a bad effect upon mind and morals. Thtvt fanciful^ distorted and exaggerated sketches of life tend to vitiate and corrupt the taste. "* \ ^^ ■■ \ BecMie. Novel reading tends to destroy a felish £ot history, philosophy, and other useful knowledge. Novels give false no- tions of life, which are dangerous and injurious. Novels vitiate the taste, as strong drink vitiated the stomach, and injures the constitution. 545. NOVELTY. Ud. Many modern preachers. Who are either unable or un- willing to gain public attention to their discourses by clear illus- trations of sublime truths, endeavor to gain it by some novel device, like the Scotch preacher, who took a text, and told his people, " I shall, first, dwell upon things that I know, and that you know, and that every body else knows. Second, I shall treat upon things that I know, but which you don't know. And third, I shall tell you about things that I don't know, and that you don't know, and what nobody else don't know." The novelty of the modem pulpit, and religious press, are very mischievous devices of the adversary. 646. NOW, OR NEVER. Now is the constant syllable ticking from the clock of time ; Now is the watchword of the wise ; the banner of the prudent. Ed. Now or never is the chorus of all the tunes of time. 647. OATHS. Oaths commonly discredit the truths they affirm. £!d. Profane oaths may be forgotten for a time, but their "t r 'W ts. ivh/uMments. 8. (Aside.) mer preach, ing." The ter sucking and usually s time, and Eds. Thei^ fe tend to for history, ve false no- lle stomftcb, Able or un- clear illus- !ome novel id told his iv, and that nd, I shall now. And V, and that w." The , are very of time ; e prudent, of time. ,but their OBEDIENCE, OBJECTS MAGNIFICENT, OBLIGATION. 379 echo, however long the interval, will return to the ear and heart of the profane swearer, and resound in awful, thundering ac- cents, filling his soul with terror, remorse and shame, while immortality endures. " A dreadful sound is in his ears." 648. OBEDIENCE. By learning to obey, you will be qualified to command. Seeker. Those children who move in the orbit of obedience, shall enjoy the clearest sunshine of their father's countenance. FvUer. Let your child's first lesson be obedience, and the second may be whatever you will. K you would secure obedience, show affection. It is a power that succeeds, when others fail. 649. OBEDIENCE TO GOD. Samuel. Obedience is better than sacrifice. Em. Obedience to God is the most infallible evidence that , creatures can exhibit of their sincere and supreme love to him. God proposed a certain act of obedience to Abraham ; and by performing it, he exhibited the highest evidence of supreme love to his Maker. " Now I know that thou fearest me, seeing thou hast not withheld thy son, thine only son, from me." Our Saviour made obedience the infallible test and highest evidence of true love to him. " Ye are my friends, if ye do whatsoever I command you." It is by obedience, that Christians exhibit the highest evidence to themselves, and to the world, ;hat their love to Grod is sincere and supreme. 650. OBJECTS, MAGNIFICENT. Em. Great objects form great minds. Great objects require great hearts, and great efforts, for their accomplishment. 651. OBLIGATION TO GOD. Seeker. Man not only owes his services, but himself, to God. Ed. Obligation to God — the constant result of our exist- ence, and almost as constantly overlooked by mankind. The nearer the relations of being, the stronger the ties of obligation. God and our parents cannot be requited. > ■ 380 OBLIVION, OBSERVATION, OBSCURITY. .; .; e, . 662. OBLIVION. - ^ How soon men an 1 events are forgotten ! Eacli generation lives in a different world. £JcL The oblivions of time will be the reminiscences of eternity. " God has made his wonderful works to be remem- bered," and will have infinitely more use for the events of time hereafter, than he has had here. 653. OBSERVATION, SCRUTINy, ETC. < JSId?. The way to know everything, is to observe everything, learn everything, and forget nothing. lb. A habit of close observation, earl/ established, will bring you into the king's cabinet. J6. A habit of acute attention, and close observation, makes the scholar, and the man of science. Mn. iEvery person ought to have an habitual awe, venera- tion, and respect for the public eye, which continually observes, and criticises his visible actions and moral conduct. Such a proper respect for the public opinion, appears beautiful in any person, in any rank or condition of life ; and while it commands esteem, it leads to that mode of conduct which deserves it. [See 56.] 654. OBSCURITY, AMBIGUITY. Unintelligible language is a lantern without a light. Truth is intrinsically simple and plain; error, complex, obscure, contradictory. £!d. The reason why persons run into ambiguity, and per- plex themselves and others, is because they have a delusion instead of a fact in their minds, which they desire to illustrate and defend. Jb. Blindness of heart beclouds the understanding, eon- science, memory, and indeed every one of the intellectual powers, and throws a mischievous obscurity over theological, moral, and even classical science. This blindness prevents a world of intellectual happiness. The remedy is simple, practicable, imperative, and consists in complying with the commands to love God for what he is, and keep the heart with all dili- :^-! OBSTINACY, OCCUPJITION. 81^ generation scences of 36 remem- Qts of time ivery thing, will bring ion, makes re, venera- r observes, t. Such a ful in any commands eserves it complex, , and per- delusion ) illustrate ling, con- al powers, al, moral, ts a world acticable, imands to all dili- gence in this love. The prevalence of this love would annihilate the obscurity of the intellectual and moral world, and the ambiguities of the languages of the world, in a trice, and introduce millennial light and glory. 655. OBSTINACY, STUBBORNNESS. Whom neither reason nor experience can persuade, is ob- stinate. JE^. Wliat, then, the sinner, whom reason, conscience, sad experience. Divine invitations, warnings, expostulations, commands, and the fearful penalty of God's law, all fail to persuade ? Sp. Hall. It is not sin that kills the soul, but impenitence. Ed. Nothing in our world is so obstinate as habitual sins. The envy and enmity of Joseph's brethren were cherished, till " they could not speak peaceably towards him." It is written, " The heart is deceitful above all things, and desperately wicked." The long practice of sin increases it stubbornness. The back- slidings of true believers, if cherished, soon become highly obstinate. David mourned over his, — Paul called his " the law of sin in my members." All true believers have found their sinful habits and propensities a very obstinate bondage. The many, discover and believe it not. But it is a stubborn fact, that sinful habits, inclinations-, and lusts are more obstinate and difficult to subdue than anything else in the world. The greatest emancipation, is to be made free from the bondage of sin. Dreadful beyond description the condition of fallen angels, and lost souls, when the dominion of sin is confirmed forever. 656. OCCUPATION. A mind occupied is a mind fortified. Old Humphrey. That which tends most to mitigate earthly sorrow, religion excepted, is occupation. This cures one half of life's troubles, and mitigates the remainder. Occupation raises the spirit, while idleness brings it down to the dust. Care is a sad disease ; despondency a sadder, and discontent the saddest of the three : if we wish to be cured of all these together, next to seeking the Divine support, the prescription is, occupation. Ed. It is not occupation, but honorable, useful, proper occu- pation, such as reason, conscience, and God approve, that is the ^^zlLj^la:^^^-.. '« 382 «)CKAN, ttMISSIONS, OPINIONS. antidote for the ills of life. Tlierc is mi occui)alion of the head, and hands, and heart, that kills. Constant oceupation prevents tein|)tution. [Sco 283.] 657. OCEAN. Cowper. Ocean exhibits, fathomless and broad. Much of the pow'r and majesty of God. £d. Ocean, the world's magnilicent, humid element, that rides upon the wings of the wind, and runs in arteries throughout its more solid portions, fertilizing both earth and uir, and that em- bodies itself in its mighty bed, to give full {)luy and sustenance to the races with fins and scales, and ailbrd earth's lords a path- way to span its surface. G58. OMISSION, SINS OF. Every time you avoid doing right, you ^ncrooae your dispo- sition ta do wrong. JSd. Sins of omission ^,< called, always involve sins of com- « mission, or actual sins, which alone constitute our blameworthi- ness. The omission of known duties to God or man, always involves a present refusal to perform them, and serving our- selves. Sin is not predicable of mere negation. Still it is convenient to use a negative, to express and involve a positive, whei*e the guilt lies. G59. OPINION, OPINIONS. Men too generally take their opinions upon trust, profess them from impulse, and adhere to them from pride. Opinion does immense good or harm, in the world. It is our false opinion of things, which leads us to ruin. Opinion is the great pillar that upholds the commonwealth. £!d. Mankind act strangely in reference to opinions. In the first place, they generally refuse to entertain any that are intrin- sically important, practical, and worthy of them. But when they are constmined to receive good opinions, they will not generally avow them with candor and impartiality. What they seem more generally to prefer is, to receive only the more superficial, in- consistent, and worthless classes of opinions, and to hold even these as merchantable commodities — or if they must become opmionated in anything, they seem to give a preference to those 'i;Pi>«- >f the head, J88.] it, llmt rides 'oughout its lid that em- sustenance ii'ds a path- your dispo- }ins of com- • umeworthi- aan, always jrving our- Still it is a positive, rofess them I. ruin. nou wealth, ns. In the are intrin- when they t generally seem more 3rficial, in- hold even ist become ice to those Ori'OUTlJNITIKS, OPITIKSSION. S88 opinions which have the most afTinity with nothing. Something like this appears to Xw the fact in relerenco to the opinions of the human race. They seem generally to imagine they are entirely irresponsible for thner drop en. It know, have, at 3s, in the 667. OVERCOMING. Overcome injuries by kindness, distress by fortitude, and evil examples and influences by firmness of principle. Ml. Overcome Satan, sin, and self, during the momentary life that now is, and you will be enabled to celebrate the vic- tory, in everlasting, ever-increasing, and incomparable triumph. Jb. Nothing short of overcoming, or persevering in righteous- ness to the end, will win the heavenly inheritance. This, there- fore, is the watchword for all probationers. 668. OVERDOING. He that runs fast, will not run long. It is not the burden, but the over-burden, that kills the beast. Too many irons in the fire, some rill bum. Men are generally too much harassed and exhausted in the contest for gain, to take any interest in the contest with error. JEJd. Overdoing is under doing, and evil doing. Jb. Over doers make more work than they perform. 3. Those prone to overdo, would do well to make familiar the maxims, — The world was not made in one day ; Modera- tion is the life of business ; — and try to forget the maxim, — 'Tis better to wear out, than to rust out. 669. PAGANS, HEATHENS, IDOLATERS. There is no ground to hope that any of the heathens will be saved, while they remain totally ignorant of the only true God and Jesus Christ whom he hath pcMit. It does not appear from the past dispensations of grace, that God over sends his Spirit where he does not send his Gospel. The Apostle demands, " How then shall they call on him in Avhom they have not believed ? and how shall they believe in him of whom they have not heard ? and how shall they hear without a preacher ? ** The whole tenor of Scripture plainly intimates, that all who lire living in pagan darkness, are strangers to the covenant of promise, without God, without Christ, and without hope in the world. It is, therefore, as nnich to Im" desired, that these guilty and miserable creatures should have the Gospel preached to them, aa that they should esca|)e the wrath to come, and secure the salvation of their souls. J'Jtn, 888 PARADISE, PARADOXES. 670. PARADISE OF MOHAMMED. Korarif chap. 2. True believers, who do good works, shall enjoy the immense pleasures of Paradise, wherein flow many rivers ; they shall there find all sorts of fair and savory fruits, which Grod hath prepared for them. They shall there have wives, fair and delicate, and shall dwell in eternal felicity. 671. PARADISE OF GOD. Montgomery. If Grod hath made this world so fair, v Where sin and death abound, How beautiful, beyond compare, Will Paradise be found I Rev. 7:16. They shall hunger no more, neither thirst any more. Mat. 22 : 30. They neither marry, nor are given in marriage. 672. PARADOXES, PARADOXICAL APHORISMS. Paradoxes seldom bear a close scrutiny. The more we serve God, the better we serve ourselves. They who are contented with a little faith, have none. Spring, Dr. S. We are abscdutely dependent in every instance, and yet entirely free. As the day lengthens, so the cold strengthens. Ed. It is the beauty of the world, that it is constantly fading and vanishing away, — thus wafiing the righteous home; the wicked, where they cease from troubling ; and saying with such a clear, and strong, and perpetual voice to mortals, " Set your affections on things above, not on things on the earth." lb. Who helps the cause of God, helps his own cause. lb. Who dies to sin, lives to righteousness. lb. Who spends till he is spent in a good cause, lays op faster t' an he spends. lb. A liberal man blesses himself in making others blessed. lb. Who mourns over sin, is travelling to heaven rejwcing. lb. Wlio thirsts after righteousness, is drinking it in. lb. Payments to God ditfer from other payments : the more we pay, wo owe him but the more. 78. The most finished paradox is the real Chrittian. " As sorrowful, yet always rejoicing," — he fears alway, while he is M- PARKNTAX. 889 irorks, shall flow manj vory fruits, there have licity. thirst any 1 marriage. lISMSw elves. one. 7 instance, nilj fading lome; the with such Set your luse. J, lays op "s blessed. rejwcing. m. the more m. " As lile he is as bold as a lion ; has nothing he calls his own, yet possesses all things ; the whole world is against him, yet all things work together for his good ; he dies daily, while in active life ; in losing his life, he finds it ; he hath most afflictions, most com- forts; he is unknown, and yet well known ; is without reputa- tion, and yet his influence is keenly felt and feared ^ the more injury his enemies do him, the more he gains by them ; he is the kindest husband, child, brother, friend ; yet hates father and mother, wife, brother and sister ; he loves all men as himself, and yet hates many with peifcct hatred ; he is a peacemaker, while fighting the Christian Avarfare ; he feels that he can do nothing, yet believes he can do all things ; believes all events are fixed and foreknown, yet prays most fervently for God to work ; and in short, he holds that God worketh all in all, yet he worketh out his own salvation with fear and trembling. 673. PARENTAL, TRAINING CHILDREN. £!d. It is an immense, complicated, and critical work, to guide even one child into the way of virtue, usefulness, holiness, and happiness, against the strong influences from without, and the stronger within, that load to death. But nothing better pays for labor. If parents persevere, custom will come to their aid, and make those practices agreeable which they insist upon ; and they will find a treasuro in their offspring, which will in- finitely outweigh the treasure and toil expended upon them. " Take this child, and nurs(! it for mo, and I will give thee thy wages." £d. So Pharaoh's daughter ; and so Grod says to all parents to whom he oomniits a child, for children are more emphatically his offspring than ours. The great business of each generation is to train and provide for the next. AV. Nay, vorily, but to cornipt and spoil the next. JUd. If you would train children successfully, provide suffi- cient and proper employment for them. Mrs. Weeks. When children ask petulantly or clamorously for favors, deny them. Locke. Parents wonder why (he streams »re bitter, when th«y themselves have poisoned the fountain. 38* ^v$,«t-' ^'!^- 890 PARLEYING, PARTY POLITICS, PASSION. Prw. 22 : 6. Train up a child in the way he should go ; and when he is old, he will not depart from it. [See 276.3 674. PARLEYING, TAMPERING. Virtue that parleys is near a surrender. P<^. Vice is a monster of such frightful mein, As, to be hated, needs but to be seen. But seen too oft, familiar with her face, We first endure, then pity, then embrace. Obsta principiis — Resist the beginnings. 675. PARTY, PARTY POLITICS, ETC. Ed. Party — the combination of aspiring men to secare delegated power and borrowed advantages. lb. Party spirit — a lying, vociferous, crazy spirit, with the adversary at his ear, or " the madness of many for the gain of a few." lb. Party politics — political card-playing, and business- delaying. 676. PASSION, PASSIONS. Lavater. A great passion has no partner. < The passions are a numerous crowd, Imperious, positive, and loud. Curb these licentious sons of strife ; Hence chiefly rise the storms of life. If they grow mutinous, and rave, They are thy masters ; thou, their slave. It is the concurrence of passions which produces a storm. Govern your passions with absolute sway, And grow wiser and better as life wears away. Ed. It is easy to inflame the passions, hard to instruct the understanding ; and base teachers are fond of doing the easy work, and avoiding the hard. Passion evaporates by words ; grief, by tears. Guard thy sail from passion's sudden blast. He who masters his passions, subdues a fearful enemy. If we subdue not our passions, they will be masters. He that exposes his passion, tells his enemy where he may hit him. Id go ; and re.] 1 to secare it, with the he gain of [ business- storni. T. istruct the the easy my. I. e he may PATIENCE, PATBIOTISU. 891 I. 677. PATIENCE. He conquers, who endures. Patience is the power of expecting long without discontent, and of enduring long without revenge. Sir Isaac Newton being asked by what means he had made 80 many discoveries, answered, " By examining daily, and with patience. Patience in investigation, in overcoming difficulties, in enduring hardships, and patience in everything." Em. Steady, patient, persevering thinking, will generally surmount every obstacle, in the search after truth. He is patient who has borne the impatient without repmmg. The rapid, who can bear the slow with patience, can bear almost any injury. « He is in most need of others' patience, who has none of his own. Time, patience, and industry are the victors, while a turbu lent murmurer often defeats his own ends. In prosperity, we need moderation ; in adversity, patience. All that is great, and permanent, and salutary on earth, is slow in its development. Hence patience lias always been a prominent feature of true wisdom. Those who embrace error, are often those who have not pITRT. PEDIGREE, PENALTIES, PERFCTION, PERrECTIONISM. 393 J interests, sach other, ut it is not ctised and America, a national untiy, and •k is done, ntry, only Ans. Be- «ely upon sses read- a at their their aid nest men, ;y belong, icle? etc. )orrowed. jaintance ious task ny single iig about ►out any- stock of nore to a jfessions, ich more learning have defeated their own usefulness by attempting to know and do too much. 682. PEDIGREE. He that comes of a hen must scrape. MiUs, ( Torringford.) Ascribe what influence you please to education, examples, habits, etc. ; after all, a good deal depends upon the breed. 683. PENALTIES. TrumbuU. No rogue e'er felt the halter draw, "With good opinion of the law. JEd. No person can tell what outrages the unrighteous would please to commit, should the restraints of civil penalties all be removed ; for though they may to-day profess all friendliness, and say to tliose who predict their delinquenc}^, " What, is thy servant a dog, that he should do this thing!" — they have enough of the dog in their natures to fulfil the most startling predictions, should restraints be removed. 3. Penalties maintain the authority of right over wrong and outrage, and therefore have the Amen of the just, and the opposition of the unjust, till they sink under them. [See 400, 705, 771.] 684. PERFECTION, PERFECTIONISM. Mohammed. There is no error in this book, — Koran, c. 2. Solomon. There is a generation that are pure in their own eyes, and yet is not washed from their filthiness. When Paul was a Pharisee, he thought he was blameless ; but when a Christian, he felt that he was the chief of sinners. Diogenes. To reach perfection, we must be made sensible of our failings, either by the admonitions of friends, or the in- vectives of enemies. Perfection — the point at which all should aim. Ed. And the end wliich all should gain. No duty is more plain, impera- tive, delightful, and practicable, than complying with the com- mand, " Be ye perfect as your Father which is in Heaven is perfect," and " be thou in the fear of the Lord all the day long,** as the holy child, the beloved youth, the ^inlcss man Christ Jesus demonstrated ; and as saints know and feel during their -v 394 PHRFORMANCE, PERMANENCE, PERMANENT FUNDS. "perfect love that casteth out fear." But if any think they actually " do good and sin not" for days, weeks, and months to- gether, their moral delusion is perfect, instead of their obedi- ence to God. Ed. Theoretical, imaginary perfectionism — the want of common sense and observation ; or, as a positive, the froth of human error, weakness, and depravity. [See 846, 862.] 685. PERFORMANCE, ACCOMPLISHMENT. Locke. The chief art, is to attempt but little at a time. The widest excursions of the mind are made by short flights fre- quently repeated. The most lofty fabrics are formed by the accumulation of simple propositions. Leave nothing unfinished. "We rate ability in men by what they finish, not by what they attempt. Smith, Rev. R. Improve moments. Observe opportuni- ties. Accumulate littles. Thus may we hope to reach in some high degree the great things of knowledge and virtue. The way to accomplish great things, is habitually to be doing something. 686. PERMANENCE. Prefer that glory which endures to all eternity. Ed. Duration — the hope of the righteous and terror of the wicked. lb. It required a world of changes and revolutions, to pre- pare saints for one " where change shall be no more." 687. PERMANENT FUNDS FOR WORSHIP. Burke. An insatiable ambition to extend the dominion of its bounty beyond the limits of nature, and perpetuate itself through generations of generations, as the nourisher of mankind. Ed. This " insatiable ambition," as Burke calls it, to get our names down to posterity, in connection with permanent funds to sup- port religion, morals, and education, is a departure from apos- tolic and primitive Christian example ; is subversive of the duty and privilege of future generations ; and has been most signally rebuked by Providence, in the gmdual perversion of such funds to support " another gospel which is not another," and another literature which is " philosophy, falsely so called." Tf um>9. think they months to- heir obedi- i want of le froth of 862.] ,NT. time. The flights fre- Qed by the en by what opportuni- ,ch in some le. to be doing rror of the ns, to pre- IP. Inion of its If through ind. M. )ur names Is to sup- rom apos- ve of the )een most version of another," b caUed." PERSECUTION, PERSEVERANCE, PERSONALITIES. 895 << Sufficient unto the day is the evil thereof ;" and those who will not grapple with present evils, but on the contrary, heap up funds to guard against future ones, neither obey God, nor trust his Providence. 688. PERSECUTION. The blood of the martyrs is the seed of the church. Howe, Rev. N. The way of this world is, to pi'aise dead saints, and persecute living ones. Thacher. The converted persecutor may expect to be per- secuted. The adversary, like trained blood-hounds, will pursue his refugee servants. Ed. Persecution makes martyrs of real saints, and nothing- arians of false professors. [See 143, 189, 565.] 689. PERSEVERANCE OF SAINTS. Em. The fii'st exercise of faith renders the salvation of the believer sure, in a certain way ; that is, the way oi perseverance in holiness, Uiach&r. To persevere in holiness, is to hate and avoid sin. Hence, the true doctrine of saints* perseverance cannot 'tend to licentiousness. Ed. Every real saint will infallibly persevere unto eternal life, because God, from eternity, determined tlfat each one should persevere — because he gave all such to his Son, in the covenant of redemption ; and keeps each one, by his power through faith, unto salvation. Saints would never persevere unto the end, without a Divine keeper. 690. PERSONALITIES. A proneness to talk of persons, rather than of things, is the mark of a narrow, superficial mind. Ed. To bear personal abuse is the cowardice of the world, the heroism of Christianity. Channing. In general, we do well to let an opponent's mo- tives alone. We are seldom just to them. Our own motives, on such occasions, are often worse than those we assail. Be- sides, our business is with the arguments, not the character, of an advei'sary. A speech is not refuted by imputations, true or false, upon the speaker. 396 PERSPicuiTr, philosophical, philosophy. 691. PERSPICUITY. Woods. Perspicuity is the most important of all the qualities of style. Ud. The love of universal truth, and practice of modesty, tend to perspicuity. Lying and boasting are apt to be wordy. lb. If perspicuity requires painstaking in the writer, it saves ten, or perhaps a hundred times more expense and time in paper, printing, and reading what he writes. 692. PHILOSOPHICAL. No two things are alike, or, in all respects, unlike. Litchfield, Deac. I. An ounce will bend a large beam. If any weight will bend it, an ounce will bend it some. Ed. Philosophy (of the schools) — the art of accounting for phenomena oy second causes, withotU the operations of the first catise. A sophist, wishing to puzzle Thcles, the Miletian, — one of the wise m.^n of Greece, — proposed to him, in rapid succession, the following difficult questions. The philosopher replied to them all, without the least hesitation, as follows : « What is the oldest of all things?" " God, because he always existed." " What is the most beautiful ?" ^ The world, because it is the work of God." *' What is the greatest of all things ?" " Space, because it contains all that is created." " What is the quickest of all things ?" " Thought, because in a moment it can fly to the end of the universe." JEm. The first principle in the Newtonian philosophy is, that no material body has a tendency to move of itself, without an external cause of motion. Remove this principle, and this system falls to the ground. 693. PHILOSOPHY, MORAL AND MENTAL Edwards. We never could have had any notion what un- derstanding, or volition, love or hatred, are, either in created spirits or in Grod, if we had never experienced them in our own minds. r. PHILOSOPHY, PICTURES. 397 3 qualities modesty, B wordy, writer, it and time ge beam. unting for f the Jirst — one of uccession, replied to nd of the )sophy is, ', without and this L, what un- 1 created our own Beecher. God made man to go by motives, and he will not go without them, any more than a boat without steam, or a balloon without gas. Philosophy triumphs over past and future evils ; present evils triumph over philosophy. Em. As the eye, by which we discover external objects, seldom discovers itself, so the soul by which we discover other things, seldom turns its attention inward, to survey its own powers and faculties. This is the reason why we find it more difficult to distinguish and describe the properties of the soul, than those of the body. We know, however, that the soul has neither length, nor breadth, nor figure, nor visibility, nor any other property of matter. As the soul is all spirit, so it is all activity. Separate activity from the soul, and its existence is no longer conceivable. But, though tlie soul is all spirit and activity, we are conscious of having perception, reason, conscience, memory, and volition. These are the essential properties of the soul ; and in these properties the essence of the soul consists. We can form no conception of the soul, as distinct from these properties, or as the foundation of them. The essential properties of the soul constitute its essence, as really as the essential properties of matter constitute the essence of matter. This is true, and acknowledged to be true, by a late celebrated author. Ed. The philosophy of mind essentially differs from the philosophy of mud ; but many muddy writers mix and confound the laental with the material. [See 313, 490, 632.] 694. PHILOSOPHY, FALSELY SO CALLED. Paid. Beware lest any man spoil you through philosophy and vain deceit, after the tradition of men, after the rudiments of the world, and not after Christ. Ed. The chief source of false and infidel philosophy, is the denial or concealment of the existence and operations of the First Cause, in accounting for physical, mental, and moral phenomena, and vainly attempting to account for them through secondary causes alone. 695. PICTURES. Tfiacher. Pictures, designed to represent spiritual and in- 84 898 PILGRIMS OP NEW ENGLAND. visible objects, have done immense mischief. Modem illumin ated Bibles are tending to both Popery and licentiousness. Ancient pagans represented their Venus and Cupid in a state of nudity ; and modern Christians have followed their example, by portraying Biblical characters in the same style. 696. PILGRIMS OF NEW ENGLAND. Webster, Hon. D. The morning that beamed on the first night of their repose, saw the pilgrims established in their country. There were political institutions, and civil liberty, and religious worship. Poetry has fancied nothing in the wan- dering of heroes, so distinct and characteristic. Here was man, unprotected indeed, and unprovided for, on the shore of a rude and fearful wilderness ; but it was politic, intelligent, and edu- cated man. Everything was civilized but the physical world. Institutions, containing in substance all that ages had done for human government, were established in a forest. Cultivated mind was to act on uncultivated nature ; and, more than all, a government, and a country, were to commence, with the first foundations laid under the Divine light of the Christian religion. Happy auspices of a happy futurity I Who would wish that his country's existence hnd otherwise begun? Who would desire the power of going back to the ages of fable ? Who would wish for other emblazoning of his country's heraldry, or other ornaments of her genealogy, than to be able to say, that her first existence was with intelligence ; her first breath, the inspirations of liberty ; her first principle, the truth of Divine religion ? (Plym. Dis. 1820.J Copp, J. A. We cannot restrain our indignafinn towards the government of Great Britain, under which u -"i i'- tans were not suiFered one loud breathing of religious ' : lo^^ , out just such an administration of intolerance was needed, to drive over to this country the choice spirits of British piety and wic'iom. We wanted tried men, of stem principles, and decided virtuv P WM her moral gold we wanted, and she heated the funfacc nd c^ave it to us.^ England expelled the Puritans, becans3 I »ey were toe dciraocratic for the State, and too non-con- forming tor the Church. These were the elements which were m illumin ntiousness. I in a state r example, n the first d in their vil liberty, n the wan- e was man, J of a rude it, and edu- ical world, i done for Cultivated : than all, a ^h the first an religion. d wish that Vho would le ? Who leraldry, or to say, that )reath, the of Divine ■vn towards i^-rr^ans Oi^ , out d, to drive piety and ,nd decided heated the Puritans, )o non-con- vhich were PLAGIARISM, PLEASURES SENSUAL. 399 to form an empire in the West. God .-iifFered it, nay, he raised up the intolerant Stuart, as he r.iised up Piiiraoh, to do this work, that he might make of these cliosen exiles a great people on this continent, as in another Canaan. [See 428, 639, 774.J 697. PLAGIARISM. Toplady. Keep your hands from literary picking and steal- ing. P lit ii you cannot refrain from this kind of stealth, abstain froa iiiu?dtT|r>g what you steal. A ;,'Oung preacher once read a discourse to father Moody, and sol'citcd remarks. The father replied, " Your sermon is a very good one, but you have selected the wrong text for your subject. You should have taken the passage — ' Alas ! master, for it was borrowed.' " 698. PLEASURES SENSUAL. Covrper. Pleasure is deaf, when told of future pain. Our pleasures, for the most part, are short, false, and deceit- ful. Like drunkenness, they revenge the jolly madness of one hour, with the sad repentance of many. Spring. The spirit of the world is the spirit of self-indul- gence. The men of the world are lovers of pleasure more than lovers of God. They are eager for enjoyment, and find it in dissipation of thought, of feeling, and of deportment. Lawless pleasure, in all its forms of novelty and excess, notwithstanding its shame, its infamy, its ruin, is the idol of their hearts and the law of their existence. Sli. * Violent delights have violent ends, And in their triumph die ; like fire and powder, Wliich, as they kiss, consume : The sweetest honey Is loathsome in his own deliciousness, And in the taste confounds the appetite. Ih. Pleasure and revenge Have ears more deaf than adders to the voice Of any true decision. Bums. Pleasures are like poppies spread, You seize the flower, its bloom is shed ; Or like the snow-falls in the river, A moment white — then melts forever ; 400 PLEASURES, PLENTY, POETS. Or like the borealis' race, That flits ere you can point their place ; Or like the rainbow's lovely form. Evanishing amid the storm. Ed. Pleasure is seldom found, when sought as an end, or where it is most eagerly sought. It was designed as a reward, not as an end. 699. PLEASURES, INTELLECTUAL. Eaton. The process of reasoning, and the steady progress of the understanding towards a logical conclusion, awakens a most pleasurable interest ; and vrhen the clear and demonstra- tive conclusion is arrived at, the interest frequently rises into a joyous excitement. Ed. Intellectual pleasures are not only more refined, and more numerous and diversified than sensual delights, — but like knowledge, are capable of endless progress in degree and per- fection. It is for this reason, that mere sensual pleasures are so little esteemed in heavenly places. Mohammed's imaginary paradise would appear perfectly despicable to those who have tasted the pure, intellectual, and cordial happiness of heaven. Graham, S. Our benevolent Creator has endowed us with peculiar powers, and set no bounds to our intellectual and moral acquisitions ; and by all these great bestowments, he calls us to the cultivation of our higher capabilities, and has placed around us elevated motives to lead us onward and upward in a course of intellectual and mon\l greatness, virtue, and glory. ' 700. PLENTY. Johnson. Plenty is the original cause of many of our needs. Esek. 16: 49. T!iis was the ini(iuity of thy sister Sodom, pride, fulness of bread, and abundance of idleness. 701. PLOTS, PLOTTING. Men arc never niore easily ' "eived, than when plotting to deceive and injure others. Hence counter-plots, like that of Ilushai the Arcliite, often succeed. [See 208.] ^ 702. POETS, POETRY. Cowj)cr. TIi('i*e is pleasure in poetic pains, Which only poets know. The shifts and turns, 1- ; '<9hW^s^sr!^w^l^m?^ POLICY, POLITENESS. 401 IS an end, or as a reward, ady progress 1, awakens a 1 denionstra- rises into a refined, and I, — but like ree and per- leaaures are I's imaginary 36 who liave of heaven, wed us with lal and moral lie calls us to laced around [1 in a course of our needs, later Sodom, 1 plotting to like that of and turns, Th' expedients, and inventions, multiform. To which the mind resorts, in chace of terms. Though apt, yet coy, and difficult to win — T' arrest the fleeting images, that fill The mirror of the mind, and hold them fast, And force them sit, till he has pencill'd off A faithful likeness of the forms he views ; Then to dispose his copies with such art, That each may find his most propitious light, And shine by situation, hardly less Than by the labor and the skill it cost, — Are occupations of the poet's mind So pleasing, and that steal away the thought, That, lost in his own musings, happy man. Dr. Watts, when a child, early formed the habit of making rhymes on almost all occasions ; and his father, fearing it would prove injurious to him, threatened to chastise him if he did not cease rhymhig. The son instantly and pleasantly added, " Dear father, do some pity take. And I will no more verses make." 708. POLICY. Honesty is the best policy. £Jd. Policy succeeds best, with ample force in reserve. Jb. The policy of leaving the stern doctrines and pinching duties of the Gospel out of sermons, strict morals out of religion, reproof out of friendship, discipline out of the churches, learning out of education, evidence out of conclusions, and system out of order, is mucli more [)0[)ular thrfn profitable in the end. lb. Christian policy — doing right towards the wrong, act- ing wivwly towards the unwise, and kindly towards the unkind. [See 766.] 704. rOLTTENESS, ETIQUETTE. Chesterfield. A man's fortune is frequently decided by his first address. If pleasing, others at once conclude lie has merit, but if ungraceful, they decide against him. 3. Good breeding is tlio result of much good sense, some good nature, and a little self-denial for tho sake of others. 34* 402 POLITICAL MAXBIS. Politeness is the benevolence of trifles ; or the preference of others to ourselves, in little occurrences in the commerce of life. True politeness springs from the heart. Great talent and success render a man famous ; great merit procures respect ; great learning, veneration ; but politeness alone ensures love and affection. An accomplished man will shine more than a man of mere knowledge ; as polished brass has more lustre than unpolished gold. Politeness is the medium between ceremony and rudeness. Witherspoon. Politeness is real kindness, kindly expressed. Ed. Then kind and faithful reproof is a very prominent feature of it. Politeness is like an air-cushion. There may be nothing in it, but it eases our jolts wonderfully. Cumberland. Ti.e happy gift of being agreeable seems to consist not in one, but in an assemblage of talents tending to communicate delight ; and how many are there, who, by easy manners, sweetness of temper, and a variety of other undefina- ble qualities, possess the power of pleasing without any visible effort, without the aids of wit, wisdom, or learning, nay, as it should seem, in their defiance ; and this without appearing even to know that they possess it. Steele. Wisdom, valor, justice, and learning, cannot keep a man in countenance that is possessed with these excellences, if he wants that inferior art of life and behavior, called good breeding. * lb. A man endowed with great perfections, without gowl- breeding, is like one wlio has his pockets full of gold, but always wants change for his ordinary occasions. [See 5G2.] 705. POLITICAL MAXIMS. Absolute despotism may prevail in a state, and yet the form of a free constitution remain. Preisthy. No people were ever better than their laws, though many have been worse. POLITICAL INTEGRITT, POLITICAL RESTRAINT. 403 reference of mmerce of great merit t politeness lan of mere unpolished rudeness. ■ expressed, tient feature lothing in it, )le seems to 3 tending to ho, by easy r undefina- any visible fy nay, as it jaring even inot keep a xcellences, jailed good thout gootl- but always ] it the form iws, though Montesquieu. A nation may lose its liberties in a day, and not miss them in a centuiy. Dr. Sprague. In the same proportion that ignorance and vice prevail in a republic, will the government partake of des- potism. A mercantile deputation from Bordeaux, being asked by Louis XIV. what should be done to advance their interests, replied, Sire, let iis alone. Coleridge. The three great ends for a statesman are, secu- rity to possessors, facility to acquirers, and liberty and hope to all. [See 400, 683.] 706. POLITICAL INTEGRITY. Mn. Daniel found wisdom and integrity abundantly sufficient to answer all his political purposes, without ever stooping to the low arts of intrigue. While he presided over a hundred and twenty princes, he clearly and sensibly perceived the nature and tendency of that diabolical policy which they employed to take away his life. But he opposed honesty to dishonesty ; justice to injustice ; wisdom to cunning ; and open integrity to all their dark and deep designs. Nor did he fail of confounding their counsels, and of turning their own artful and malicious devices to their own destruction. Truly wise and upright poli- ticians will never find occasion to employ any other weapon than perfect integi'ity, in order to defeat the pernicious purposes of their most subtile and malignant enemies, whether at home or abroad. Daniel found, by happy experience, that honesty was the best poHcy. His fuitlifulne.«8 to the Deity secured his favor and assistance ; and liis fidelity to men secured their sin- cere and warm attachment to his person and interest. As he constantly persevered and increased in Integrity, so he constantly increased in wealth, in honor, and outward prosperity. Let who would fall, Daniel stood. Let who would sink, Daniel rose. Let who would be in power, Daniel was their favorite. Let who would combine against hini, Daniel always succt'eded and prospered. 707. POLITICAL RKS'i'RAlNT RESISTED. Hm. Then- is a natural propensity in mankind to oppose law and religion ; and thcretbre their eyes, and ears, and heai'td are 404 POLITICAL FAVORITES, rOI'KRY. always open to those base politicians who promise to free them from these restraints. A. Backus. The grand object of that mock patriotism, which is generated and nourished by the sunshine of real liberty, has been to dcsti-oy the systems of human good, to arm vice against virtue ; ^confusion against order, and licentiousness against law. To cut the nerves of wholesome restraint, to bring into contempt those who are " ministers of God for good," and lead all the world wondering after some beast of human imagination. 708. POLITICAL FAVORITES. £Ing. Paper. Only two kinds of men succeed as public char- acters : men of no principle, but of great talent ; and men of no talent, but of one principle — that of obedience to their superiors. 709. POLITICAL WISDOM. Benevolence is tlie centriiK'tal power in the political system; selfishness, the centrifugal. Tlu^ former tends to make a unit of the race, combining and disarming their power, and constituting an edifice of strength and safety. The latter tends to split na- tions, divide churches, explode; families, and even to sever soul and body, constituting a universal wreck. Political wisdom and sagacity therefore, essentially consist in giving encouragement to benevolence, and in discouraging and restraining selfishness. Spring. I know not where to look for any single work which is so full of the great princii)les of political wisdom, as the laws of Moses and the history of the kings of Israel and Judah. 710. POPERY, ROMANISM. 3fc One. Popery — an organized conspiracy against civil and religious liberty. J}r. Gediies. The popish religion has been, mediately or im- mediately, the cause of almost all the political disturbances in Europe, since the days of Gregory Vll. Hall, Ji. l*opt'ry combines the " form of godliness," with a total denial of its power. A heap of unmeaning ceremonies, adapted to fascinate tlu! imagination and engage the senses — implicit faith in lunnan autliority, combined with an utter neglect of Divine teaching — ignorance the most profound, joined to dogmatism the most presumptuous — a vigilant exclusion of free them tism, which liberty, has i^ice against igainst law. contempt ead all the lation. )ublic char- i men of no r superiors. ;al system ; ke a unit of jonstituting to split na- sever soul visdom and )uragement selfishness, vork which OS the laws Judah. st civil and tely or im- irbances in !s," with a 'cremonies, : senses — :ter neglect 1, joined to elusion of popery's confessional, popery's maxims. 405 biblical knowledge, together with a total extinction of free inquiry — present the spectacle of religion lying in state, surrounded with the silent pomp of death. Of all the corruptions of Chris- tianity, which have prevailed to any considerable extent. Popery presents the most numerous points of contrast to the simple doctrines of the Gospel. Ed. It is impossible to ascribe more expressive names to popery, than those given it before it was bom, such as " Man of sin" " Mother of ahomincUions" etc. lb. Popery has nearly run its race, and, according to Scrip- ture, must soon die by suicide. There may be, however, a serious Jlare up, before her candle-wick goes out in eternal in- famy. She may wound, and perhaps destroy many others, in her terrible death-struggle. Her death may be no less revolu- tionary than her life. « Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues." 711. POPERY'S CONFESSIONAL. Prize Essay. An angel could scarce discharge such an oifi(!e without contamination. Tlie lake of Sodom, daily fed by foul and saline springs, and giving back these contributions in black and sulphurous exhalations, is but a faint emblem of the action and reaction of the confessional on society. It is a moral malaria, — a cauldron from which pestiferous clouds d^ily as- cend, which kill the souls of men. Hell itself could not have set up an institution more ingeniously devised to demoralize and destroy mankind. 712. POPERY'S MAXIMS. .Tehiit Maxim. We are not l)ound to keep faith with here- tics, when it is greatly for our advantage to recall our promises, and not fulfil our treaties. Ed. (iod, and all holy beings are under moral laiv, and find all their enjoyments in fulfilling every moral obligation. Put the " Man of sin " is "above all that is called God, or worshipped," and, of consequence, may do as he please. Another. Mankind are now so corrupt, that, being unable to bring them to our priii('i|)les, we mtist bring our principles to them. Ed. This policy was adopted before the dark ages, and. 406 rOPERl's PEKSECUTIONS. in a trice, moral corruption changed sides from the world to the church, policy became the best honesty, and the beast, with his seven heads and ten horns, like Milton's " grisly king," from touch of " Ithuriel's spear," suddenly appeared. SttU another. Ignorance is the mother of devotion. JEd. Of devotion to despotism. Devotion to Christ requires us to " search the Scriptures," and not be " as the horse, or as the mule, which have no understanding." 713. POPERY'S PERSECUTIONS. Bulck. According to the calculation of some, about two hun- dred thousand Christians, Protestants, suffered death, in seven years, under Pope Julian ; no less than one hundred thousand were massacred by the French, in i lie space of three months ; the Waldenses who perished amounted to one million ; within thirty years, the Jesuits destroyed nine hundred thousand ; un- der the Duke of Alva, thirty-six thousand were executed by hangmen ; one hundred and fifty thousand by the Irish massa- cre, besides the vast multitude of whom the world could never be particularly informed, who were proscribed, starved, burnt, assassinated, chained to the galleys for. life, or immured within the walls of the Bastile, or others of their church or state prisons. The whole number of persons massacred since the rise of pa- pacy, including the space of one thousand four hundred and ninety years, amounts to fifty millions. Spring. The Romish Church ever has been the great enemy of religious liberty. Witness her assumption of the civil power — her slaying the witnesses for the truth, throughout Germany, France, and Britain — her persecutions in the val- leys of Piedmont and tlie rocky Alps — the history of that dark and sanguinary tribunai, the Inquisition — the massacre in the reign of Charles IX., of France, Avho boasted of having slaugh- tered three hundred thousand protestants ; and the intolerance of Louis XIV., and of Queen Mary, of England, when the pre- diction was so memorably verified, that " It was given to the beast to make war with the saints, and to overcome them.' Nor has she reformed in principle, from that hour to the pres- ent ; but is still the same unchanging enemy to religious liberty, ai do POPULAR FAVOR, POPULAR OPINION. 407 vorld to the ist, with his king," from )tion. Ed. juires us to J, or as the it two hun- h, in seven i thousand 3e months ; 3n ; within isand ; un- ecuted by •ish massa- )uld never 'ed, burnt, red within te prisons, •ise of pa- idred and the great f the civil iroughout the val- that dark ere in the g slaugh- tolerance 1 the pre- in to the le them.' the pres- s liberty, and to the rights of conscience, as the actual influence of her doctrines, her precepts, and her practices, everywhere show. It was foretold that antichrist should " wear down the saints of the most High ;" and that the scarlet-colored beast should "be drunken with the blood of the saints." And these predictions have been mournfully fulfilled in the oppression, cruelty, and intolerance which have ever distinguished the church of Rome. Intolerance is the natural and genuine effect of her whole sys- tem. Uniformly has she maintained the right to persecute, even unto death, every deviation from her creed, and every se- cession from her family. By the solemn decision of her coun- cils, still unrevoked, heresy and schism arp " mortal sins." 714. POPULAR FAVOR. Em. Everything that captivates, will at length disgust; therefore, popularity can't live. \7m. Temple. Come not too near a man studying to rise by popular favor, unless you can aid him in his grand object, lest you meet with a repulse. L* Estrange. Universal applause is seldom lei3 than a scandal. Ed. "What all the world claps, is a sure disgrace. He that is loudly praised, will be clamorously censured. Penn. Avoid popularity. It has many snares, and no real benefit. Ed. This may easily be done, by doing right, on right principles. Elevation is exposure. He labors in vain, who strives to please all. Wms., T. The approbation and influence which even pious authors receive, are often derived from the errors which they retain, rather than from the truth which they teach ; and the errors of such authors, as they have the sanction of beloved and worthy names, are peculiarly injurious. [See 51/6.] 715. POPULAR OPINION. Channing. The world is governed much more by opinion than by laws. It is not the judgment of courts, but the moral judgment of individuals and masses of men, which is the chief wall of defence around property and life. With the progress of society, this power of opinion is taking the place of arms. 408 POSITIVENESS, POSSESSION, POSTHUMOUS, POVEETT. Varle. A sense of shame is one of the most powerful checks upon the atrocious vices, which society deems scandalous ; so that decency of manners in society is owing not so much to its laws, as to public sentiment, or the authority of opinion. [See 767.] 716. POSITIVENESS. Ed. Give me a positive character, with a positive faith, posi- tive opinions, and positive actions, though frequently in error, rather than a negative character, with a doubting faith, waver- ing opinions, undecided actions, and faintness of heart Some- thing is better than nothing. 717. POSSESSION. Ed. A miser's possession is a mere misnomer. To possess anything, we must receive our title from God, hold it with a single eye to his glory, enjoy it as an expression of his compla- cency, and use it as a means of honoring and pleasing him. This gives us a possession of our inheritance, property, time, and talents, that is worth something. 718. POSTHUMOUS. Dean Swift. He who writes a bad book, with a view to have it published after his death, is both a knave and a coward ; for he loads a gun with evil intent, and has not courage to dis- charge it. Ed. Posthumous fame rises, as the knowledge of a person's disreputable faults, or bold reproofs of errors, sins, and vices is forgotten. 719. POVERTY. Landon. "Who can confess his poverty. And look it in the face, destroys its sting : But a. proud poor man, he is poor indeed. Solotnon. The destruction of the poor, is their poverty. Howe, Rev. N. What can a poor man lose ? Ans. His health, his reputation, his peace of mind, his bodily strength, his mental faculties, and his soul. Ed. Of all poverty, destitution of religion is the worst. Natural poverty is calamitous ; intellectual poverty disreputa- ble ; poverty in friendship, is a misery ; but religious poverty OVERTT. erful checks adalous ; so much to its nion. [See e faith, posi- itly in error, aith, waver- art. Some- To possess )ld it with a his complar [easing him. )perty, time, iew to have coward; for irage to dis- )f a person's and vices is POWER, PRAISE, PRAYER. 409 overty. Ans. His strength, his the worst, disreputa- ous poverty combines all manner of ultimate evils, and in their highest degree. lb. Poverty of spirit is perhaps the only desirable poverty. Poverty and vice introduce men to strange bed-fellows. Pinching poverty is a stnmg temptation to dislionesty : it is hard for an empty bag to stand upright. 720. POWER. Power, sooner or later, always commands acknowledgment and submission. Power and opportunity reveal the hearts of men. Ed, Power is harmless only with the good and great. lb. Power belongs unto God. If committed to men, it is a sacred trust, and should be used to the glory of the Giver. Might makes right. Ed. It often makes it give place. 721. PRAISE. Landon. Praise is sometimes a good thing for the diffident and despondent. It teaches them properly to rely on the kind- ness of others. Ed. But is oftener a bad thing for the ambi- tious, as it makes them delirious. Sh. Whose praise defames, as if a fool should mean, By spitting in your face, to make it clean. None have less praise, than those who hunt most after it. Never fish after praise. It is not worth the bait. Ed. Thia suggests another : Never jish or fox after famous stations. It costs infinitely more thus to gain, or rather thus to lose them, than they are worth. This remark has its application especially in high places. It is next to impossible for any one to speak his own praise, without injury to himself. 722. PRAYER. We are coming to a King, Large i>etition8 should we bring ; For his power and grace are such. We can never ask too much. Thefts never enrich, alms never impoverish, and prayers hinder no work. 35 410 PRATER. Kevins. When persons want nothing, they ask for everything^ end offer vague prayers. Ed, If you wish for your friend to be a hypocrite, ask bim to make a prayer ; if not, to offer one. Prayer is a creature's strength, his very breath and being — is the golden key that can open the wicket of mercy — the slen- der nerve that moves the muscles of Omnipotence — the cure ef all cares ; the grand panacea for all pains ; doubt's destroyer; ruin's remedy ; the antidote to all anxieties. Henry. God often grants the desire of sinners in wrath, while he denies the desire of his own people in love. lb. Though we mu^t never complain of Grod, we have Jeave to complain to him. Remembering God, is to begin each day with prayer, and end it with thanksgiving and praise. "Whatever we win with prayer, we must use with devout praise ; for mercies in answer to prayer, lay us under ^arfo'cM/or oUigations. A question once arose at a clerical mee'ing, how the com- .mand. Pray without ceasing, can be compb yd with ? and at length one was appointed to write an exposition of the passage, for the next monthly meeting. A servant girl, having over- heard, said to an aged member of the meeting, "What! a whole mon*^^h wanted to tell the meaning of that easy text ?" " Well, Mary, what is your view of ii ? Can you pray all the time ?" " O yes, sir," replied Mary. " What ! when you have so much to do ?" " Why, sir," said Mary, " the more I have to do, the more I can pray. When I open my eyes in the morn- ing, I pray, * Lord, open the eyes of my understanding ;' and while I am dressing, I pray that I may be clothed with a robe of righteousness ; and when I have washed me, I ask for the washing of regeneration ; and as I begin to work, I pray that I may have strength equal to my day. When I begin to kindle up the fire, I pray that God's work may be kindled up in my soul ; and as I sweep out the house, I pray that my heart may be deanscd from all its impurities ; and while preparing and FRAYBK, NATURE AND IMPORTANCE OF. 411 everything^ te, ask him id being — — the slen- — the cure 1 destroyer; } in wrath, have Jeave ;>rayer, and rith devout : particular iw the com- ih ? and at he passage, iving over- "What! a easy text ?" )ray all the n you have •e I have to I the morn- ding;' and fvith a robe ask for the pray that I n to kindle 1 up in my heart may }aring and partaking of breakfast, I desire to be fed with the hidden man* na and the sincere milk of the word ; anu as I am busy with the little children, 1 look up to God as my Father, and pray for the spirit of adoption, that I may be his child ; and so on, all day. Everything that I do, furnishes me with a thought for prayer." " Enough !" cried the old divine, " these things are revealed to babes, and hidden from the wise and prudent. Go on, Mary, pray without ceasing. [See 762.] 723. PRAYER, NATURE OF. Bm. Mere desires, or emanent affections which are not ver- bally offered up to God, are no prayer. Men may think about temporal or spiritual objects, and exercise desires, hopes, and fears about them, without clothing their thoughts or desires in language. In all such cases they may be said to study, to muse, or to meditate ; but they cannot be said to pray, which is ver- bally offering up proper desires to God, Qar things agreeable to his will. Meditation and prayer are two different duties, and one cannot be substituted for the other. Edwards, (Tn/on). Prayer is communion with God. It is the language of worship ; of dependence, as creatures of God ; of submission, as his subjects ; of confession, as sinners ; of thankfulness, as the recipients of mercies ; of supplication, as needy beings. God is infinitely great in himself; we should recognize it in humble adoration : always good ; we should ac- knowledge it by grateful thanksgiving : we have constant need of his blessings ; it becomes us to ask them at his hand. 724. PRAYER, IMPORTANT. Puritan Rec. The Holy Spirit had a meaning, when it guided the apostles to put prayer first in this expression, — "We will give ourselves continually to prayer, and to the ministry of the Word." It is here implied, that prayer goes before the ministry of the Word, as the most important exercise required of Christ's ministers. It is the better-half of their whole work. When we thus speak of prayer, we mean not the performance of public prayer, but the heart's labor in prayer in all its forms. We here speak of prayer as it exists in the experience of a faithful minister, as the hfe of all his other duties — prayer, as 412 PRAYER, NOT ANSWERED PREMATUEELT. seasoning and directing every effort. It involves the doing of every work of the minister in the spirit of prayer. £!d. The following is a resolution of Dr. Franklin during the first American Congress: "I beg leave to move that, henceforth, prayers, imploring the assistance of heaven, and its blessings upon our deliberations, be held in this assembly every morning, before we proceed to business, and that one or more of the clergy of this city be requested to officiate in that ser- vice." After alluding to the slow progress of Congress in busi- ness, he said, " I urge this motion from the convincing proofs I have seen that God governs in the affairs of men. And if not a sparrow falls to the ground without him, is it probable that an empire can rise without his aid ? We have been assured in the sacred writings, that except the Lord build the house, they la- bor in vain that build it. This I firmly believe, and also believe that, without his concurring aid we shall succeed, in this political building, no better than the builders of Babel. And mankind may hereafter, from this unfortunate instance, despair of Estab- lishing governments by human wisdom, and leave it to chance, war, or conquest." 725. PRAYER, NOT ANSWERED PREMATURELY. Henry. God, in his providence, often delays mercy, because we are not ready for it. Dr. Weeks. Holy, humble, penitent, believing, earnest, per- severing prayer, is never lost ; it always prevails, to the accom- plishment of the thing immediately in view, or that with which the Christian will be better satisfied in the end, according to the superior wisdom of his heavenly Father, in which he trusts. Cecil. God denies a real Christian nothing, but with a de- sign to give him something better. 726. PRAYER, ANSWERED UNEXPECTEDLY. Mdvmrds ( Tryan.) The end of our prayers is very often gained by an answer very different from what we expect. " Lord what wilt thou have me to do ? " was the question of Paul ; and a large part of the answer was, " I will show him how great things he must suffer." Em. Ep. 3 : 20. ' Unto him that is able to do exceeding PBATER la SECRET, PBAYER EFFICACIOUS. 413 i doing of in during lOve that, tn, and its ibly every e or more that ser- }3 in busi- ; proofs I Lnd if not >le that an red in the !, they la- 30 believe s political mankind of ^stab- chance, lELY. , because lest, per- e accom- th which ng to the trusts, ith a de- LY. Bry often expect. stion of low him cceeding abundantly above all that we ask or think.' In many cases, saints desire and ask what is best for them, and God grants their desires and requests. In some cases, they desire and ask what is not best for them, and God denies their requests, and coun- teracts their desires. But it is still more frequently the case that they do not ask, or desire, or even think of what is best for them. In such instances, God always goes beyond their thoughts and conceptions. The Christian church no doubt prayed that Saul might be converted, but they had no thought that his con- version would prepare him to be the chief of the apostles, and the greatest instrument of spreading that Gospel, and building up that cause, which he had endeavored to destroy. In a vast many instances, God thus goes beyond the expectation of his people. Cecil. God's way of answering the Christian's prayer for more patience, experience, hope, and love, usually, is to put him into the furnace of affliction. 727. PRAYER IN SECRET. Nettleton. That holy, humble, meek, modest, retiring Form, sometimes called the Spirit of Prayer, has been dragged from the closet, and so rudely handled by some of her professed friends, that she has not only lost all her wonted loveliness, but is now stalking the street in some places stark mad. 728. PRAYER, EFFICACIOUS. Toung. Prayer, ardent, opens heaven, lets down a stream Of glory on the consecrated hour Of man, in audience with the Deity ! Ed. Devout, humble, and fervent prayer has more than Samsonian strength to foil tempters and temptations. lb. If any persons would know the astonishing influence of devout and persevering pleading at the throne of grace, let them study the history of Elijah, Samuel, Nehemiah, Daniel, Isaiah, and other eminent saints, or perform the duty as we ought, and they will learn one of the most practical and important facts of Divine revelation. Without faith and works, prayer avails nothing ; with tbem, It is a mighty conqueror. 9^» 414 l'UKI>ICHTIN.\TU>N, l>ltl'Mltl>l<'l% I'UKHi'MI'TrON. 7'il). T'llKDKSTINA'riON. Whitfjithi. Wo ulionld n,o llr«t. U» (lu» umiuinnr-Hclux*! of Ihith hihI j'r|u>ntmu'»', brloi'M w»^ go lo Uui imivorMily of pn'doH- tination. Tho «lovil wotild luivo iium go IliHt to llii« iinivcrHity, to oxniniiio wImMIut \\\vy nro clcohMl or I'MJrclid. I'ld, Tho mMnptomI itMirso wotild rnlhor 1m», to go Urnt lo tho |uiinnry Kchnol of Divino lUM'ilxUrM, pvofogatlvcM, «loMi<>;nn, woiku, iitnl rcquhiMnontH, and tluM'o Irani tnio lovo and rocoiu-iliatiori to (3od, and roponfanco towanls liirn, Itj'foi'o wo go to [\w tint- vprsily of justilioation by faith. Ho i*aul I'vidnitly "fctl" tlm CorinthiaaH. Iliit tliI, lo hnun trnn lovo and rccotu'iliation to (iospocting which a man ntay hu ho long unconRoknis, nM of th<> extent and Mtrength of hia prejudicea. Ton may aw well he mnt(<, As with ft man of pn'jiidieo dispute. [Sen 78.] 781. PHKSKNC:C OK MINI). Presence of nun ho priiiiiiry workM, mill u'ilinlinri to to \\n\ n\\\. y "(eil" lliii fro lil'Hi. (ll M of lu'llVfH, itn lovo anu 80 long \judices. 78.] a chaHtn in I tiino, tuul ro of mind, tnoro Ro. ou (Ho, st day, way. 1. urity leads iu)d expect tiinn (>noii){h to ligionif4ts mako a frugality. 7fl4. PRIDE. Wo hf'ar much Haid of a dnrnt jiriilo, a hfcominr/ prido, a noMe pri, or that hiuchible, which Ih abominable to him. Yonnij. l'ri«l(s like an eagle, builds among the Mtiirn ; lint pleaHurc, lark-lik(^, ncHts upon the ground. Pride maken men odious, vanity, (rontemptiblu. U iH a double (wil, to be poor and proud. Pride and envy are nativen of little mimln. A proud man haH no (ilod ; an enviouH man han no neighbor ; an angry man \\m not himHclf. Pride breakfaHtu on Hclf-cHteem, dine« on vanity, mid Hups on contempt. • Self-(fxaltati«)n is the fool'H bri(;f panuliHC, Helf-examination his purgatory. Pride is always contemptible, and in an enemy or inf(;rior, it is apt to receive contempt. Mean fortunes and proud Bpiritn constitute a miserable wed- lock. CultoH. Of all the marvellous works of God, perhaps there is nothing that angels behold with such astonishment, as a proud mui. 416 PRIDE EXEMPLIFIED, ETC. Gray. He that is offended with his neighbor's pride, should look well to his own humility. Mat. 7:5" First cast out the beam." Pride, though easily wounded, is extremely tenacious of life. "Where pride leads the van, beggary brings up the rear. Ed. Pride is sure and sufficient evidence of littK-ness. [See 862, 969.] 735. PRIDE, EXEMPLIFIED. Diocletian. When I am dead, and in my urn, May earth and fire together bum, And all the world to cinders turn. Galerius. Nay, while I live, I would desire To set the universe on fire. Cotvper. 'T is your belief the world was made for man ; Kings do but reason on the self-same plan : Maintaining yours, you cannot theirs condemn. Who think, or seem to think, man made for them. But what is man in his own proud esteem ? Hear him — himself the poet and the theme : A monarch, clothed with majesty and awe. His mind, his kingdom, and his will his law ; Grace in his mein, and glory in his eyes, Supreme on earth, and worthy of the skies. Strength in his heart, dominion in his nod, And, thunderbolts excepted, quite a god ! So sings he, charm'd with his own mind and form. The song magnificent — the theme, a worm ! [See 81.] 786. PRIDE, AN ENEMY TO FRIENDSHIP. A man of a hauglity spirit is daily adding to the number of his enemies. Proud men never have friends — not in prosperity, for then they know nobody ; nor in adversity, for then nobody knows them. Ed. It is the nature of pride to be unsocial. 737. PRIDE, AN ENEMY TO LEARNING. The reason why many know comparatively nothing is, b9« (3UM they arc too proud to be told anythiijff, PRIDE. 417 Tide, should cast out the :ious of life, e rear, ness. [See ' man; . • emn, )r them. ? ne: w; i. id form, [See 81.] IP. number of y, for then )dy knows G. ing is, b^- Ga^. By ignorance, is pride increased ; , Those most assume, who know the least. Good counsel is thrown away upon the arrogant and con- ceited. JEd. Perhaps our Saviour had this in mind, when he said, " Cast not your pearls before swine." Ed. Persons completely filled with themselves, have no room for the knowledge of other beings and other interests. 738. PRIDE, DANGFROUS AND DESTRUCTIVE. Sk. 'T is jyride that pi Us the country down. Wm. C. And luxury. Pride and disdain turn mercy into judgment. Pride will have a fall. Franklin. Pride is as loud a beggar as want, and a great deal more saucy. When you have bought one fine thing, you must buy ten more, that your appearance may be all of a piece ; but it is easier to suppress the first desire, than to satisfy all that follow it. Ezek. 16: 49. "Tiiis was the iniquity of thy sister Sodom, pride, fulness of bread," etc. £d. The history of the world, as well as of the cities of the plain, is a comment upon the inspired proverb, " Pride goeth before destruction, and a haughty spirit before a fall." 739. PRIDE, SPIRITUAL. Ud. Pride, especially spiritual pride, according to Edwards, belongs to the genus of the Liveforever. Edio's. Spiritual pride is the first sin iliat entered the universe, and is the last that is ixx)ted out of it. It is God's most stubborn enemy. He who thinks himself the most out of danger, is the most in danger of it. Of all kinds of pride, it is the most hidden. * * * Spiritual pride is the main door through which the devil comes into the heart of those zealous for the advancement of religion. * « * It j^ .^ si,i that has, as it were, many lives. If you kill it, it will live still. If you mortify and sup- press it in one shape, it rises in another. If you think it is all gone, behold, it is there still. • • * It is like the coats of an onion : take off one cont, and there is another, and onotheri till the body is all gone. 418 PEINCIPLES, rRINTING. Spiritual pride, knowing humility to be honorable, borrows her cloak. Pride of heart makes void religious professions, in the sight of God. [See 862.] 740. PRINCIPLES. It id bad to make an unnecessary show of high principles ; but It is worse to have no high principles to show. A man had better be poisoned in his blood, than in his principles. Policy is not the science of principles, but of exigencies. These pass like the dew, but principles ai'e immortal. An individual, a church, or a nation, that would have character and permanent influence, must be governed by them, A mind witliout principles, is like a ship without rudder or ballast. Men of principle are not always the principal men. Principles perish in party strife. Skelton, Our principles are the springs of our actions ; our actions, the springs of our happiness or misery. Too much care, therefore, cannot be taken in forming our principles. 741. PRINTING, THE PRESS. John Fox. The Pope must either abolish printing, or print- ing will abolish him. Ed. A free press, at full liberty to utter important truths, and to proclaim duties, dangers, and reproofs, under the effectual restraints of good laws, and virtuous popular influence, is im- portant and desirable beyond computation. But a corrupt and licentious press, above the effectual restraints of good laws and virtuous influences, at liberty to utter falsehood, to flatter, to delude, and to corrupt the morals and manners, is a national curse and nuisance, to be feared and abhorred above nil measure, lb. The issues from the press are the best index of tha morals and manners of a communitv or nation. lb. The radical corruption of the popular press, is one of the must obvious and alarming evils of our day. ble, borrows , in the sight inciples ; but than in his ■ exigencies, mortal. An haracter and it rudder or m. actions ; our Too much iciples. ng, or print' rtant truths, the effectual ence, is in- corrupt and od laws and to flatter, to is a national [ above nil ndex of the IS one of the PROBATION. 419 742. PROBATION. This life is the seed-time for the life to come. " Whatsoever a man soweth, that shall he also reap." Edwards, (Tryon). It is dangerous to be acquainted with eternal truths, unless we improve them to eternal ends. We see not now the end of our actions. Their influence reaches beyond the grave. Time determines our eternal con- dition. Every day and hour lays a moulding hand upon our destiny. We touch not a wire but vibrates in eternity. Our very volitions all report themselves at the throne of God. Under these circumstances, it is a very serious thing to think, to speak, to act. Dr. Weeks. The eternal salvation or perdition of every one, depends upon the choice which he makes for himself; for every individual does make a choice, with which his eternal salvation or perdition is connected. The reason why every mouth will be stopped, is because every one that shall be lost will be con- vinced that his own choice has ruined him. Sinner, every choice you make is amazingly important — the next one may decide your character and state forever ! Ed. How melancholy the condition of those who are now saying, with hopeless agony, " The harvest is past, the summer is ended, and we are not saved ! " Ih. The Mighty God so controls all the volitions ant ' vents of this state of probation, as to secure the best ultimate re. ults, else there had been no such state, with its tremendous conse- quences. Em. All men, in this life, are iu the most important stage of their existence. They here enjoy privileges and advantages, which they will never enjoy ngnin, after they go off from the stage of life. They here enjoy the best opportunities of secur- ing the everlasting favor of God, in this day of grace and space of A -^entance. Saints and sinners are here in a situation to do more good, or to do more hurt, than they can ever do in any future period of their existence. Their lives are infinitely interesting to themselves and to others. It highly concerns all to improve ;he reeidue of their days to the b«Bt advantage for »I HU 420 PROBLEMS, PROCRASTINATION. themselves and othei's. They can never retrieve the loss of time, nor the loss of opportunities of doing and of getting good. It is summer now, but the winter of death will soon come. 3m. This is a state of probation, and not of retribution. God is not obliged to punish or reward any of mankind according to their deserts in this world. He delayed, for many years, to punish the Amorites, because their iniquity was not full. He delayed to punish the iniquity of his own peculiar people, until they had filled up the measure of their guilt, by crucifying his dearly beloved Son, and then he sunk their city and nation in universal ruin. Jb. The plan of redemption has placed all accountable crea- tures in a state of probation, which is of all situations the most critical and important; because it suspends their future and eternal interests upon their conduct during a short and uncer- tain probation. It has also connected good and bad angels with good and bad men, and made them all instrumental in forming each other's characters, and preparing each other for their final condition. And when the work of redemption is finished, it will fix them all in such different and interesting circumstances, that they can never see nor contemplate each other, without see- ing God, and feeling the whole weight of his infinite perfections. [See 660, 821, 939, 949.] 743. PROBLEMS. The great theological problem of this progressive age, is — the relations of faith and reason. To solve this correctly, is to dry up the fountains of error. Ud. More truthful, thus: The great theological problem of our day, is, whether selfish religion or no religion is the true faith. Inquiries about strictly disinterested benevolence are ruled out of court. 744. PROCRASTINATION. Never put off till to-morrow, what can be done today. To-morrow — the day when idlers work, and fools reform. Ed. Putting off acknowledged, imperative duty for the present, is walking in the centre of the broad way that leads to death. Nnnns. Procraatination has been called **the thief of time ' PRODIGALITY, PROFUSION. 421 ! the loss of getting good, n come, mtion. God according to ny years, to lot full. He people, until rucifying his ad nation in untable crea- ions the most r future and ; and uncer- i angels with il in forming ibr their final s finished, it rcumstances, ', wiihovt see- e perfections. ve age, is — orrectly, is to uthful, thus: lether selfish about strictly today, ols reform, iuty for the that leads to lief of time ' I wish it were no -more than a thief. It is a murderer also, and that which it kills, is not time merely, but the immortal soul, i Young. Be wise to-day ; 't is madness to defer : Next day the fatal precedent will plead ; Thus on, till wisdom is push'd out of life. lb. Procrastination is the thief of time ; Year after year it steals, till all are fled, And to the mercies of a momept leaves The vast concerns of an eternal state. At thirty, man suspects himself a fool ; Knows it at forty, and reforms his plan ; At fifty chides his infamous delay. Pushes his prudent purpose to resolve ; In all the maganimity of thought, Resolres, and re-resolves, then dies the same. 745. PRODIGALITY, PROFUSION. Wast'.ag time is the greatest prodigality. Coivper. Now basket up the family of plagues. That waste our vitals; peculation, sale Of honor, perjury, corruption, frauds By forgery, by subterfuge of law. By tricks and lies as num'rous and as keen, As the necessities their authors feel : Then cast them, closely bundled, ev'ry brat At the right door. Profusion is the sire. Profusion unrestrain'd, with all that's base In character, has litter'd all the land And bred, w ithin the mcm'ry of no few, A nriesthood, such as Baal's was of old, A people, such as never was till now. It is a hungry vice ; — it eats up all That gives society its beauty, strength, Convenience, and security, and use : Makes men mere vermin, worthy to be trappM And gibbeted, as fast as catchpole claws Can seize the slippery prey : unties the knot Of union, and converts the sacred band :18 422 PROFESSIOXS, PROFUNDITY, PROGRESS. That holds -mankind together, to a scourge. Profusion, deluging a state with lusts Of grossest nature, and of worst effects, Prepares it for its ruin. Prodigality lives upon legacies, and borrowed money, and credit, till at length it dies a beggar. Em. Prodigality has arisen to an exorbitant height among this young and half-grown people. Europeans have remarked our egregious folly and guilt, in running into this most impover- ishing and demoralizing vice, which has ruined so many great and opulent nations. [See 319, 556-7.] 746. PROFESSIONS. Test a man's professions by his practice. Ed. Exuberant and free professions commonly precede nost miserable performances. [See 754.] 747. PROFUNDITY. Dr. Romeyn once said to Robert Hall, " Owen needs to be ttudied attentively and thoroughly, because he dives so deep." Dr. Hall replied, " I have noticed that he often brings up a great deal of mud with him." 748. PROFUSION, DIVINE. Full many a gem of purest ray serene. The dark, imfathom'd caves of ocean bear ; Full many a flower is born to blush unseen. And waste its sweetness on the desert air. Ed. The profusion, uniformity, variety, and unaccountables of nature, all contribute to that sublimity which God imparted to his works, for the purpose of instruction and impression. 740. PROGRESS. Edwards. We cannot believe that the church of God is already possessed of all that light which God intends to give it; nor thai, all Satan's lurking-places have already been found out. Human progress moves forward by experiments. Em. It surpasses all human calculation, how much knowl- edge may be derived from a small original stock. It is like a spark of fire, which is capable of setting the whole material world on fire. PROGRESS. 423 aaoney, and gilt among 3 remarked St impover- [cany great ly precede leeds to be 5 so deep." rings up a n, ccountables >d imparted ression. of God is 5 to give it ; 1 found out. ucli knowl- It is like a le material lb. Men may carry their researches into the works of nature, much farther" than they have eve- ^ ^t carried them. The fields of science, though they have been long traversed by strong and inquisitive minds, are so spacious, that many parts remain yet undiscovered. There may be therefore room left in divin'ty and meiaphysics, as well as in philosophy and other sciences, to make large improvements. The large and growing capacities of men, and the great discoveries and improvements of the last and present century, give us grounds to hope, that human learn- ing and knowledge will increase from generation to generation, through all the remaining periods of time. Men h"ve the same encouragements now, that Bacon, Newton, and Franklin had, to push their researches farther and farther into the works of na- ture. It is, therefore, r. sentiment as groundless, as it is discouraging, which has been often flung out; that all the sub- jects of divinity, and all of human inquiry, are ne^rJy exharsted, and that no great discoveries or improvements, at this time of day, are either to be expected or attempted. The present gene- ration have superior advantages, which, with capacities no more than equal to their fathers, may enable them to surpass all wlu have gone before them in the paths of science. Robinson. If God reveal anything to you by any other in- strument, be. as ready to receive it as ever you were to receive any truth by my ministry ; for I am verily persuaded, the Lord has more truth yet to break forth out of his holy word. For my part, I cannot sufficiently bewail the condition of the re- formed churches, who are i,ome to a period in religion, and viWi go, at present, no farther than the instruments of their reforma- tion. The Lutherans cannot be drawn to go beyond what Lu- ther saw. "Whatever part of his will our God has revealed to Calvin, they will rather die than embrace it. And the Cal- vinists, you sec, stick fast where they were left by that great man of God, who yet saw not all things. This is a misery much to be lamented. Though they were burning and shining lights in their times, yet thej penetrated not into the whole coun el of God ; but were they now living, would be as willing to em- brace further light, as that which they first received. But I 424 PKOGRESS GE03IETRICALLY INCREASING, ETC. must here, withal, exhort you to take heed what you receive as truth. Examine it, consider it, and compare it with other scriptures of truth, before you receive it ; for it is not possible that the Christian world should come so lately out of such thick, antichristian darkness, and that perfection of knowledge should break forth at once. [See 792.] 750. PROGRESS, GEOMETRICALLY INCREASING. Every holy aspiration and effort elevates man's moral nature, and renders his upward progress more easy. Ed. When all counteracting causes, occasioned by sin, shall be removed, the growth of the minds of saints will resemble the growth of vegetables. Our Saviour compared the kingdom of heaven to a grain of mustj;rd seed, which, the more it increases, the more it is capable of drawing upon the resources of the earth. Its progress, in extension and weight, is much greater the second month than the first, the third, than the second. This thought, however, is too overwhelming for this, our em- bryo state, and I will not .well the illustration. Toung, The more our spirits are enlarged on earth, The deeper draft will they receive from heaven. 751. PROGRESS, RELIGIOUS. Boston paper, 1851. The balance of actual progress of reli- gion and irreligion, has been such, that if the same ratio of religious progress, compared with the progress of population, is continued another fifty years, the whole immense population of the country will have become members of evangelical churches. And dark as is the pictui*e in England, probably similar re- marks might there apply. When Christ compared the pro- gress of his kingd'.m to the spread of leaven, and to the growth of a grain of mustard seed, he set forth a principle, which is every day having countless verifications in religious progress. Ed. If the whole world comes into the evangelical churches within fifty years, by the kind of progress now in fashion, what will be the type of the popular evangelism of 1902 of the Chris- tian era ? 752. PROGRESS, INVERSE. Puritan Rec, Feb. 26, 1852. Thirty-four thousand minis- ETC. •ou receive with other not possible such thick, sdge should :asing. oral nature, yy sin, shall jsemble the kingdom of it increases, irces of the uch greater the second. lis, our em- ^'th, heaven. ress of reli- ne ratio of )pulation, is pulation of il churches. similar re- d the pro- the growth e, which is IS progress, il churches shion, what f the Chris- sand minis- PROLIXITY. i25 ters of the Gospel are wanted, that Zion may hold her own They are wanted to supply the thirty-four thousand orgajQ« ized churches of evangelical faith in our land, that are now destitute. [Vide, a pamphlet on the progress and prospects, of Christianity in the United States, by Dr. Baird, printed in London, last year.] We say nothing of breaking ground at horne or abroad, and nothing of the duty and necessity of keep- ing pace with the natural and foreign i?icrease of our popula- tion, which is about two thousand a day. "We say nothing of a supply for vacancies, by death, and other causes. "We want this number, to supply an existing deficiency. It is a mournful prospect for Zion, when she suffers under such a want as this. And if we turn for relief to our forty theological seminaries of the evangelical denominations, we are discouraged. They grad- uated, in 1850, about twelve hundred candidates for the min- istry. From this number we must take about 800 a year to fill vacancies by death. On the remnant, a heavy draft is made for professors and religious agents, editors, and teachers. Many of the residue go to foreign fields, take charge of new churches in the old states, or form them in the n£w. Few remain toward our thirty-four thousand. Besides, theological students do not increase with our popula- tion as they should. In six of our principal theological semi- naries in New England, there were but eight more students in 1849, than there were twenty years before. Yet, during that time, our population has increased ten millions. In all our theological seminaries, connected with Congregational and Pres- byterian churches, there were, in 1850, fewer students by seventy, than in 1840. And yet, in these ten years, our popu- lation increased six millions, and our territory one million of square miles. [See 77, 211, 468.] 753. PROLIXITY. Ideas overloaded with words, seldom travel far or long. Ed. Prolixity — the dialect of nothingarians. lb. A prolix speaker is more tedious than the hills of Ba« sban. 86* 4136 PROMISES, PROMPTITUDE, PROPENSITIES. 764. PROMISES, PROMISING. Prudence in promises, is a fair guarantee in the redemption of them. Henry. They who are conscientious in keeping their prom- ises, will be cautious in making them. Men promise according to their hopes, and perform according to their fears. A fair and flattering promise catches the fool. Sh. Some men will promise more in a minute, than tL3y will stand to in a month. Let your promises be sincere, within the compass of your ability, and partake largely of the sacred and inviolable. Md. Wicked promises — bad things in their origin — abom- inable things to keep, and sometimes bitter things to break. lb. Expect nothing from him who promises too freely, or him who will not promise. 755. PROMPTITUDE. A stitch in time, saves nine. Ed. Promptitude is a branch of politeness aqd good man- ners. It is highly favouable to fortune, reputation, and useful- ness, and costs only a little attention and energy to form the habit, to make it easy and delightful. [See 770.] 766. PROPENSITIES. Our power of passive sensation is weakened by the repetition of impressions, while our active propensities are strengthened by the repetition of actions. Ed. Propensity to sin — something criminal, hateful, and worthy of punishment. It is a positive transgression of the law of God, and consists in the habitual bent, choice, or inclination of a sinning moral agent. We cannot predicate a sinful pro- pensity upon a mere agent, or upon any kind or quality of ex- istence, prior to moral agency, as the ground or reason of the first sinful action. Whoever attempts to define sinful propen- sity, as distinct and separate from the actual choice or inclina- tion of a moral agent, will make a failure. [See 632.J s. PROPHETS, PKOSPERIXr. 427 redemption their prom- m according e, than tL3y 3ass of your able. sin — abotn- to break. 00 freely, or 1 good man- , and useful- to form the he repetition strengthened hateful, and on of the law •r inclination a sinful pro- uality of ex- •eason of the nful propen- ce or incUna- )32.] 757. PROPHETS, PROPHETIC. The present is prophetic of the future, in proportion as it is impregnated with tlie past. Ed. Self-constituted prophets are dupes of the adversary. lb. Prophets who please men, presage their own destruc- tion ; and those who prophesy evil upon others, because they wish them evil, predict their own doom. 758. PROSPERITY. Nothing is so hard to bear as prosperity. Prosperity makes friends ; adversity tries them. Tacitm. Prosperity is the touch-stone of virtue ; for it is less difficult to bear misfortunes, than to remain uncorrupted by pleasure. A smooth sea never made a skilful mariner; neither do uninterrupted prosperity and success qualify men for usefulness and happiness. Em. Prosperity elevates mankind above measure, and never fails, more or less, to blind their eyes, pervert tb jir judgment, and divert their attention from the most plain and important objects. It often makes theia think, and sometimes makes them say, " I shall never be moved." lb. God greatly smilo upon Hezekiah, and highly distin- guished him, by both temporal and spiritual favors. In con- sequence of this, he began to imagine he was good enough, and wise enough, and <:tong enough, to direct his own steps, and had no occasion of leaning upon the Lord, and seeking to him for his gracious influence. Good men have often indulged such self-sufficiency, and self-dependence, after they have had peculiar manifestations of Divine favor. This has often been a procuring cause of the withdrawment of the Divine presence and influence from them. God has withholden his comforting, or quickening, or gracious influence from them, to teach them their folly and guilt in forsaking him. This is a very proper and effectual way to bring them to a proper sense of their weakness, dependence, and desert of the Divine displeasure. When prosperity was well mounted, she let go the bridle, and soon came to the ground. [See 823, 991, 998.] 418 PROTECTION DIVINE, PROVIDENCE. 759. PROTECTION DIVINE. Henry. Those only go under God's protection, who follow his direction. Ed. "While mankind are disobeying, dishonoring, and forget- ting God, he is protecting their lives, theu* health, their rights and privileges, tlieir good name, their friends, and all things they most liighly prize and enjoy. " Hear, O heavens ! give ear, O earth ! " etc. 760. PROVIDENCE, UNIVERSAL. Ed. The providence of God is that mysterious power, that " Lives through all life, extends through all extent, Spreads undivided, operates unspent. Breathes in onr soul, sustains our mortal part. As full, as perfect in a hair as heart ; ' To him no high, no low, no great, no small ; He fills, he bounds, connects and equals all." Whelpley. The uniform operation of the laws of the vegetable and animal kingdoms, the regularity and grandeur of the hea- venly motions, all evince the presence and energies of a uni- versal providence. "With equal clearness may the same be seen in the rise and fall of nations, and, in fact, in the various concerns of human life. Those who observe the providences of God, have wonderful things to observe. Ed. A universal and particular jtrovidence is one of the most sublime contemplations that ever entered the mind of man, and is theiefore favorable to intellectual development. Perhaps no truth is better adapted to awaken moral inquiry, and arouse the mind from stupidity. In a most emphatical sense, it is "profitable for doctrine, for repix)of, for correction, and for instruction in ri;i;hteousness." It is the glory and happiness of Jehovah, that he can work all things after the counsel of his own will, while the hearts of oreatiu'es devise their wa^. It is the perfection of his government, tiiat it is botli moral and providential. This is the distinguishing feature of the true God, in opposition to all false divinities, and was exhibited to Cyruji, to show him the contrast. Universal Divint agency i» )n, who follow ng, and forget- h, their rights and all things heavens ! give L. )U3 power, that .1 extent, part, til; ill." >f the vegetable eur of the hea- rgies of a uni- the same be in the various lave wonderful is one of the e mind of man, nenu Perhaps iry, and arouse al sense, it is ction, and for d happiness of counsel of his ir way . It is )tli moral and ■e of the true s exhibited to vin« agency i* PROVIDENCE, ritOVIDENTlAL CONTROL. 429 the most distinctive feature of New England divinity, and its sublime and soul-stirring energies have perhaps done more to lay the foundation for New England influence, than any other doctrine of religion or morals. [See 31, 101.] 7C1. PROVIDENCE, SYSTEMATIC. Urn. God always acts systematically in governing the world. He governs every creature and every object in subserviency to his ultimate design in creation. He has a regard to the whole material world, in moving, directing, and disposing of every particle of matter ; and lie has as constant regard to the whole moral world, in his conduct towards every rational being. Both the natural and moral worlds are always transparent in his view. And whenever he causes any thing to move in the natural world, or any creature to act in the moral woi Id, he has a regard to his whole system. He has a paternal and impartial regai'd to his whole family in heaven and earth, in his treatment of every angel, and in his treatment of every man. A wise and kind parent will have an impartial regard to his whole family, and will not favor one child to the injury of the whole. And if he have a large family, he will treat every one of his children d'Terently from what he would, if he had but one child. So the wise and kind Parent of the universe treats angels differ- ently from what he would if there were no men ; and he treats men differently from what he would if there were no angels. They nre all connected like one family ; and God's conduct, in the course of providence, is governed b^ these mutual relations, though n( Ither angels nor men discover all these relations and '•onnoctions ; and of course do not, in a thousand cases, see the reasons of the dispensations of providence and grace. It is because God governs all beings and all objects systematically, that his judgments are a great deep and his ways past finding out. [Sec 920.] 7G2. PROVIDENTIAL CONTROL. Washington, in his first presidential address to Congress, said, "It would be peculiarly improper to omit, in this first official net, my fervent supplications to that Almiglity Being, who rules over the universe, who presides in the councils of nations, and •••« 480 lilOVISlON UIVINIC. wliuati prnvltUmliiil n'uU mil Hiipply uvury luiiauu deiVul { lliut liirt boiirdiotiuii intiy ('oiiNrci'iitu to l\w lilu^i'tiitH aiul liii|>|)in(!Ns (iC i\w |i(>o|>l«*, u govt'i'iiiuctit iiiHtiliilc'il liy ihciiihcIvrH, and iniiy oiiahlt^ (U'n advanced to the character of an indup(uidcitt nation, Ni^tMiis to have bei^i (hstingnished by Humu token of l)iX)vid(p plots do pall : and (hut should teach us, Theiv 's ii tlivinil} that shapes our ends, Kongh-lu»w ih'.ni how we will. Jhpf. All natnn^ is iiit art, unknown to thco; AH chance, direction which thou canst not Bee; All iliscord, harmony lutt understood ; All partial evil, univiMval good. Kos$vth. There is a Providence in every fact. 7t;:«. I'lU) VISION, DIVINIC. IIo who feeds the ravens, will not starve* the doves. JCtL Cod made very bountiful provision for the wants of his oreatuivs. TIh" treasures of knowledge, holiiu'ss, and happiness are numitbld, magnitlcenl, rich, exhaustless, and free. He Ims oiraled the innumerable^ bodies of light whieh garnish tlio heavt'us, and s|)read them thivugh regions of space we cainiot measure, as an emblem of the intinitely more rich and glorious objects piwided for (he future entertainment of his holy and happy ci*catures. The bcneficenci' of the upper heavoni', will n>semble the pnifusion of itf^. lower arch. Though many (lc!«|>i!!0 all the provisions God luus made for knowledge, holiness, and true happiness, and provoke him to subject them to terrible evils in an eternal vindication of bis law and (lospel ; yet, the great multitude that no man can number, who can appreciate them, will j^';^ rrtovr^ioNis or tiik fiOHPKi,, nuivonATioN. m I (Ideel i lluit itul liuppiiKtNH Ivi'H, and itiiiy ml ion, U> cxi;- («'. Ill U'tulcr- ic itud priviilo incuts, no 1<;hcMt earthly parlieipiilioriH or even antieijialiono ol'tli-JHo proviHiooM Divine, ant like a «lrop to the ocean. [See (iH, im.] 7(11. IMIOVISIONS OK TIIK (iOSI'MI.. JCd. In their riehnesH, nia. hath not Keen," <'te. Hut tlie reaHons of thesis nnirv<'llourt provisionH lie in the f^lory of* God. " Not liir yonr nakeH — b(! it known nnto you." In onhtr to ex«'reiNe and display his ^raee, there mnst be th« highly- favor<'d anzarus sent to 1 the ground it thou in thy Lazarus evil ented." The iscience, that n that good- h him. All on, that God olence, while ortable must lite and eter- pties it. hy purse, let rs. ugh to make lem. heroes, and 1 the charter en the histo- e of absolute )le, was con- rk of liberty ritans alone. lole freedom y of men to l>UItPOSES, QUACKERT. 487 be held in lasting veneration, for the unshaken fortitude Miith which, in all times, they have maintained their attachment to civil liberty : men, to whose ancestors England will ever ao knowledge a boundless debt of gi-atitude, as long as freedom is prized among us. With the zeal of martyi*s, the purity of early Christians, and the skill and courage of the most renowned war- riors, they obtained for England the free constitution she now enjoys. [Se*^ 428, 639, 696.] 775. PURPOSES, DIVINE. God gives to every man the virtue, temper, understanding, and taste, that lifts him into life, and lets him fall just in the niche he was ordained to fill. ^d. God never acts, without a plan that has occupied his perfections from everlasting. His purposes embrace infinitely more good than we can fathom. The universal purposes of God are infinitely wise and benevolent, and will glorify him in . the highest degree conceivable. Mankind may hate the coun- sel of the Lord, but their rage is held in derision, in heavenly places, as appears from the second Psalm. The fact of univer- sal, eternal, and infinitely wise and benevolent Divine purposes, is th6 only light of the moral world, the only source of true submission, happiness, and triumph. 776. QUACKERY. Quackery has no such friend as credulity. Thacher. That science is worse ihan useless, which does not point to the great end of our being. Therefore, literary, scientific, and theological quacks have done immense mischief in human society. A well-read physician once met a popular quack in Chesnut street, Philadelphia, and asked him, Why is it that you, with such a superficial knowledge of disease, of medicine, of physi- ology, and the healing art, are in so much better demand than I am, who have thoroughly examined these subjects, and had a much longer experience than you ? The clever quack, after directing the eye of his competitor to the passing multitudes, asked him, How large a portion of these persons, in your honest opinion, are men of independent minds, who appreciate th« «7* 438 QUARRELS, RAILLERY, RANK, RATIONALITY. value of science, and penetrate the impositions of quackery? Perhaps not more than one in ten, was the reply. " WeU," added the quack, << you may have the one, and I '11 have the ten ; " and passed on. 777. QUARRELS, QUARRELLING. "Where one will not, two cannot, quarrel. Man cannot alter the conditions of his being. Why, then, should he quarrel with them ? Quarrels would not last long, if the fault was on one side only. The quaiTels of friends are the opportunities of foes. Ed. Mankind quarrel more with God, than with all other beings. lb. Some persons resemble the son of Hagar, " whose hand was against every man," and, as a matter of course, " every man's hand was against him." 778. RAILLERY. If nettled with severe raillery, conceal the sting — if you would escape a repetition of the evil. Good humor is the best shield against the darts of satirical raillery. Ed. Reproof is a Christian duty ; raillery, a mischievous, provoking sin. When reprovers become railers, they are highly mischievous and censurable. Jb. Raillery is an actionable ecclesiastical olfence. 779. RANK. Rank gives force to example. Ed. Where rank is sought, or bought, it is seldom conferred. J5. Rank is not always renown, even in this world. In another, rank and riches will be nothing. 780. RASHNESS. Some act first, think afterwards, and repent forever. Ed. He only is rash, who provokes God to jealousy. 781. RATIONALITY. Em. The powers of reason, of imagination, of discovering cause and effect, of distinguishing truth from fiction, of benev- olent affection, and the power of conscience, comprise all the ■w •T. BEADING. 439 quackery ? '. "Well," I have the Why, then, on one side )es. ith all other whose hand irse, "every ng — if you of satirical mischievous, y are highly ce. m conferred, world. In ver. ousy. discovering ►n, of benev- iprise all the intellectual faculties which constitute that rationality in men, which renders them moral agents, and places them at the head of this lower creation. Mn. Rationality consists in the discovery of first truths, and in reasoning accurately and luminously from them. 782. READING. Too much reading, and too little meditation, surfeits, like too many sweetmeats. To read with profit, we must read with care ; but to write aptly, we must practise. About as well not to learn to read, as to read and not learn. To read without reflecting, is like eating without digesting. Imprint the beauties of authors upon your imagination, and their good morals upon your heart. Whoever spends his time in reading foolish or fictitious books, will become the greater coxcoijib, the more progress he makes. « By reading, we enjoy the dead ; by conversation, the living ; and by contemplation, ourselves. Reading enriches the memory ; conversation polishes the wit ; and contemplation improves the judgment. White, H. K. If not to some peculiar end designed. Study 's the specious trifling of the mind ; Or is at best a secondary aim, A chase for sport alone, and not for game. Em, Reading should be in proportion to thinking, and think- ing in proportion to reading. Nothing has a more direct tendency to turn learned men into skeptics, than reading too much, and thinking too little. lb. Books are a grand magazine of knowledge, and contain the learning and wisdom of ages. But they are a peculiar fountain, from whence may be drawn either the waters of life, or the waters of death. For this reason, we should read with caution. A person may be undone by a single volume. Nothing contains such secret and fatal poison as books. Though they profess a kind and friendly intention, yet they often bite like a serpent, and sting like an adder. Be careful what books you 440 EEASON, REASONING. read. There are many, which the young and inexperienced, at least, should totally avoid. In this particular, if you are wise, and faithful to yourselves, you will endeavor to obtain and follow good advice. •#• Read with judgment. This ia necessary in order to read to advantage. This will enable you to discover and ascertain the main object of your author, which will be a key to all he says in the various parts and branches of his subject. This will help you to distinguish truth from error, good sentiments from bad, and sound reasoning and strict demonstration from mere conjec- tures and bold assertions. Read for use, and not for amusement. The time is worse than thrown away, which is spent in reading for amusement, without any particular end or object in view. We should be carefUl how we take up a book, especially if it be an entertaining one, with which we have^ no particular concern. Read with confidence. In our first essays after knowledge, we are obliged, by the laws of our nature, to depend upon the assistance and instruction of others ; and in consequence of this we are apt to feel, through life, too great a sense of our own weakness and imbecility, and to despair of going a step farther than we are led. This, however, is unfriendly to all improve- ment by reading. We ought to place a proper degree of con- fidence in our own strength and judgment. We ought to fix it in our minds, that we are capable of improvement. Such a confidence in ourselves as this, will embolden us to read, with a view not only of understanding, but of improving upon the authors we read. [See 85.] 783. REASON, REASONING. Ramsay. Never reason from what you don't know. Ames. That can never be reasoned down, which was not reasoned up. Drummond. Who will not reason, is a dogmatist ; who can- not, is a fool ; who dare not, is a slave. Addhon. A man who is furnished with arguments from the mint, will convince liis antagonist much sooner than one who draws Uiem from reason and philosophy. Gold is a wonderful h reason's provinck. 441 clearer of the understanding ; it dissipates every doubt and scru- ple in an instant ; accommodates itself to the meanest capacities ; silences the loud and clamorous, and brings over the most obsti- nate and inflexible. Philip of Macedon was a man of most invincible reason this way. He i-efuted by it all the wisdom of Athens, confounded their statesmen, struck their orators dumb, and at length argued them out of all their liberties. CoUon. Reason is progressive; instinct, stationary. Five thousand years have added no improvement to the hive of the bee, nor the house of the beaver. 3. The soundest argument will produce no more conviction in an empty head, than the most superficial declamation ; as a feather and a guinea fall with equal velocity in a vacuum. Revelation is a telescope kindly given us, through which rea- son should look up to the heavens. A man without reason is a beast out of place. Sidney. Reason cannot appear more reasonable in any way, than to leave off reasoning on things above reason. £!m. To reason correctly from a false principle, is the per- fection of sophistry. lb. There is not so much difference in men's ideas of ele- mentary truths, as is generally thought. A greater difference lies in their power of reasoning from these truths. A reasonable man does not expect to find men generally so. All reasoning is retrospective, consisting in the application of facts and principles before known. [See 547, ! • r] 784. REASON'S PROVINCE. Edwards, (Tryon). It is not the province of reason to origi- nate Divine truth ; nor to sit in judgment cjj truth which is revealed; reason is not the legislator, to determine what the laws ought to be ; but the judge, to decide and act upon what they are. »# Like the eye, it does not create the objects of its own vision, or the light by which it sees them, but is rightly employed in observing objects which God has created, by the light which He causes to shine. Its proper province is, to settle the questions whether God has spoken, what he has spoken, and how it all ap- plies to onr faith and conduct. Its use in Philosophy and Religion 442 RECIPES, RECIPROCAL INFLUENCES, RECKONING. is precisely the same : as in the former, existing facts, so in the latter, revealed truths, are the only proper objects of its study ; and in each, the only safe method of investi^;ation is tn- ductive. 1 ,. Alexander. In reviewing the most mysterious doctrines of revelation, the ultimate appeal is to reason ; not to determine whether she could have discovered these truths ; not to declare whether, considered in themselves, they appear probable ; but to decide whether it is not more reasonable to believe what God speaks, than to confide in our own crude and feeble conceptions. No doctrine can be a proper object of our faith, which is not more reasonable to believe than to reject. 785. RECIPES, GENERAL. Packard, C. My mode of giving relief to choked cattle, is to let them have a good pinch of snuff. They will sneeze and throw up anything that is too large to pass down. Will you try it? To cure inten^perance, apply to doctor Total Abstinence. — To maintain health, practise cheerful exercise, (avoiding nos- trums, overdoing, and high living). — To be happy, do justly, love mercy, and practise benevolence. — To secure credit, confidence, and esteem, attend thoroughly to your own busi- neaSj and let that business be not so much to get, as to do good. Ed. To secure Salvation. Renounce all false hopes, and die — unto sin. 786. RECIPROCAL INFLUENCES. Cowper. Faults in the life breed errors in the brain, And these reciprocally those again. The mind aid conduct mutually imprint And stamp their image on each other's mint. Ed. Mutual influence is a common law of nature ; but this fact, and both its advantages and :ts dangers, arc sadly over- looked. 787. RECKONING. He that reckons without his host, will have to reckon agaio< Short reckonings ;(nake long friends. LONING. REGBEATION, REDEMPTION. 448 ots, so in the f its study; Bition is in- doctrines of to determine ot to declare •obable ; but le what God conceptions, which is not J cattle, is to I sneeze and 1. Will you bstinence. — voiding nos- )y, do justly, jcure credit, ir own busi- ) get, as to opes, and die irain, nint. J re ; bat this ) sadly over- cckon again. Ml. There is one whom mankind never reckon with, till sued, \.e. conscience. 788. RECREATION. Recreation is not, being idle ; but, easing the wearied part by a change of business. £!d. To re-create strength, rest. To re-create mind, repose. To re-create cheerfulness, hope in God, or change the object of attention to one more elevated and worthy of thouglit. These, with proper attention to health, and that state of the heart which accompanies the pursuit of ends and objects worthy of rational creatures, are the best ways to recreate. The unworthy and debasing sports often called recreation, are mere exhaustion. [See 579, 812.] 789. REDEMPTION. £!m. The plan of redemption is the deepest design that could be formed, and the most surpassing all created wisdom. It is the most complicated scheme conceivable. Though God had created as many worlds as there are sands on the sea- shore, and made as many species of creatures as he has made individuals, — yet he could not have displayed such manifold wisdom in the formation and government of such a system, as he has displayed in raising up the church out of the ruins of the apostasy. This scheme combines and contrasts the most opposite things in nature, and brings them all into subserviency to one great and ultimate end. It makes sin promote holiness, misery promote happiness, darkness promote light, confusion promote order, a«d the greatest discord promote the most inti- mate and inviolable union. To adapt all these thi gs in order, in weight, and in measure to each other, so as to produce the greatest quantum of holiness and happiness in the universe, dis- plays the greatest depth and extent of Divine wisdom, and must finally constrain all intelligent and holy beings to cry out, in raptures of admiration and gratitude, " O the depth of the riches, both of the wisdom and knowledge of God 1 " Jb. The work of redemption is the most glorious of all the works of G(h1. His works of creation are great and glorious. When he created the world, be mode bright displays of his 444 REDUNDANCE, BEFLECTION. power, wisdom and goodness. These works, however, gave him no opportunity to display the attribute of grace. Had he con- tinued creating world after world, and system after system to this day, he might indeed have astonished all intelligent beings with th^ variety and magnitude of his works, but could have made no discovery of his grace, without the work of redemp- tion. This is the only work in which grace is concerned, and in which grace is displayed. This work, therefore, is very di- verse from all the other works of God, and as much superior to them, as it is different from them. It will forever remain the grand mirror, to reflect the brightest beams of the Divine glory. Jb. To suppose, as the sublapsarians do, that God's design of mercy took its rise from or after the apostasy of mankind, is to rob him of all his glory, and to make the plan of redemption an everlasting monument of the imperfection of the Deity, in wisdom, or goodness, or power. . • 790. REDUNDANCE. Ed. Many whole publications are a redundance, and happy would it have been for both literature an'^ I'^ligion, had they never been born. Jb. The common sources of redundance are, — having nothing to say worthy of attention ; having too much to say about personal objects ; having obscure and imperfect views of subjects ; and having a habit of overdoing in expression. [See 1006.] 791. REFLECTION. Henry. Tt is comfortable to reflect upon an aflHiction borne patiently, an enemy forgiven heartily, and a Sabbath sanctified uprightly. Ed. It must then be delectable, to reflect upon a life uncommonly devoted to duties ; talents, early dedicated to usefulness ; energies, ezo^led in the Christian warfare ; and fujnUJps, lonj; employpijIfTne service of God and man. Such reflections alv ays fill the conscience with approbation, and the whole soul with joy. Toung. *T is greatly wise to talk with our past hours ; And ask them what report they bore to Heaven,— REFORM, REFORMERS. 445 And how they might have borne more welcome news. A soul without reflection, like a pile i i Without inhabitant, to ruin runs. Ed. The reflections of lost souls will occasion fresh stings of conscience, and overwhelming despair, forever and ever. [See 160,575.] ^, , 792. REFORM, REFORMERS, t All progress is an innovation. Everett. The people of America should be the laat blindly to adhere to what is established, merely as such ; and it may sometimes be our duty, to imitate our forefathers in the great trait of their characters — the courage of reform — rather than to bow implicitly to their authority, in matters in which the human mind has made progress since their day. It would be monstrous to arrest the progress of reform, in acknowledged abuses, because a small portion of citizens had entered into con- tracts, in expectation that these abuses would, never be re- formed. Cheever. It has been the fate of aU bold adventurers and reformers, to be esteemed insane. Borne. What strange work there has been in the world, under the name and pretence of reformation ; how often has it turned out to be deformation. Ed. And defamation. Thojcher. Satan blocks the wheals of reform as long as it will do ; but when he finds it will advance, he mounts the car, o^ers his services as engmeer, and dashes tlie train from the track. , lb. If Satan should become holy, and espouse the cause of Christ, the ungodly would hate him more as a nformer, tliun they now do as a destroyer. It is too bad, that the benefactors of mankind, after having been reviled by the dunces of one generation for going too far, sliould be reviled by the next generation for not having gone far enough. Webster, Bon. I). There is a boldness, a spirit of daring, in religious reformers, not to be measured by the general rultw which ooatrol men's purposes and actioot. 88 446 REFORM, REFORMERS. a*; £d. It is the law, that we reform ourselves, before we at- tempt to reform others. " First cast out the beam," etc. Jb. He alone will gain heaven, who makes a strenuous, self- denying, and persevering effort to reform the earth. London paper. When error is confuted, vice reproved, and hypocrisy exposed, some are sure to complain of uncourteous- ness, uncharitableness, and an unchristian spixit. Such men would have been loud in their con.pkintfi, and bitter in their censure, of the prophels and apostles, and would have doubted the personal piety, and ultimate salvation, of Mai'tin Luther, John Kno:c, and George Whitefield. The theologian, who knows little or nothing of reformatory effort, ii twin brother to the reformer, wlio knows little or nothing of Christian theology. There can be no trustworthy scheme of reformation, that is not founded on a correct system of ethics or morals : and theie can be no correct system of ethics, that does not repose upon the basis of a well defined sys- tem of theology. The theologian, who is not also a moral re- former, may happen to be verbally correct in his theology : — the reformer, who is not also a theologian, may happen to be correct in his measures ; — but the chances are as ninety-nine to a hundred, that both of them will make shipwreck of what they most value. The theologians who are not active reform- ers, are preparing, in thoir own persons, or ir the next genera- tion of their successors, to throw away a theology, however correct, that has been turned to no practical account. The re- formers, who are not intelligent theologians, are preparing themselves for interminable jangles, chagrin and defeat. The world need? reforming, because men have departed from the true and the right. Theology and ethics together, constitute the science of the true and the right. He that looks for the world's reformation, without the light of theological science, is looking for the repair of the most deli- cate, yet risjointed piece of mechanism, without a torch, in the darkness of midnight. Whin our theologians shall have be- come successful reformers, they will have demonstrated the loundness of their theology. When our reformers shall hare im BEGENEBATIOK INVOLVES ACTIVITY. 447 shown the consistency of their schemes, with the foundation principles of theology, they will have proved their measures to be trustworthy. [See 33, 193, 749, 958.] 793. REGENERATION. Cowper. I was a stricken deer, that left the herd Long since. With many an arrow, deep infix'd, My panting side was charg'd, when I withdrew, To seek a tranquil death in distant shades. There was I found by one who had himself Been hurt by th' archers. In his side he bore, And in his hands and feet, the cruel scars. With gentle force soliciting the darts. He drew them forth, and heal'd, and bade me live. Ed. Regeneration — a change that never fails to fill heaven with rapture, though ridiculed upon earth. lb. The new birth is an event the more affecting, when we consider the original nature and prospects of the subjects of it. The first birth produces an heir of immortality, but without the elements of true life and bliss. A body carrying the seeds of its own speedy dissolution — and a. soul benighted, deeply infected with a disevse that tends to death eternal — its gods, no God — its joys, a cheat — its highest hopes and expectations, deltmve — its righteousness, self-righteousness and self-deception — all, all tending to night, disappointment, wretchedness, eternal and most dismal. A mere flash of hope, to be put out by the first ray of true light, and turned to perpetual despair — a tv. v^ of meagre joys, to prove bittt i a.^he8. Such the product of the lirst birth. Not so the second. Life, light, vigoj^ usefulness, hope, bliss, dignity, — all germs of imTuortal progress, are produced at regeneration, by the omnipotent , acy of the Spirit. These young scions are set and nurtured by the power c-race, and faithfulness of God, which will not fail to cherish, invigorate, and bring them forward to great ultimate fruitfulness and stately splendor, beauty, and incomprehensible glory. [See 173.] 794. REGENERATION INVOLVES ACTIVITY. JEm. In order to give a man a new heart, all tliat needs to be done is to produce new holy affections, in which he must neces- r i» 448 REGENERATION THROUGH MORAL MEANS. ftariiy be active. We cannot conceive, that a man should be turned f* om sin to holiness, without his o\vn ad Ivit v, in exer- cising holy affection?, instead of sinful ones, l^cre it inie, Umi men are passive in regeneration, there would bo jio propriety iu God's requiring thf^m to make a new ) r'artai >i a new jpiiv; ; or in requinng them to exercise love, re}}entance, %ith, or any otlier holy affection, until he had pctnally produced a new pas- sive principle in their mivids. J or. if a new heart consisted in a )iew passive principle, it would be a? ab ilutel;' and natuitiilv impossible for them to mak; a new heart, as to make anew un- derp' finding, or my other new natural faculty t.Cthe n;»nd. »'ut if a v/M. iw^jvrt consists in new holy affections, t!ien tliore is the same i*f-:)pri<^' 'n God t rsquiring sinners to make a new heart, n>i m reqiiir^ig t aem to love him, instead of hating him. The doctrine of passive regeneration is repugnant to reason, con- science, and every command in the Bible. Toung, (Moses). God does not regenerate us, exclusive of our agency. We are not asleep, nor are we sunk in spiritual carelessness and sloth ; nor immersed in sensual pleasures, ■when regeneration takes place. But we are attending with all our might, and with f olemn interest, to the things that belong to our everlasting peace. Though God does the work by the power of lus Spirit, it is always by an excitement of the creature's agency. It is of such a nature, that J*. cannot be otherwise wrought. And this lays the tbundation for ascribing it, as occa- sion requires, either to God, or to the creature. It is a change of henrt which is, in its own nature, active. As it respects our agency, it is obedience to the command, " Make you a new hesiv!; and a new spirit."' And as it respects the Divine agency, by which ours k always sustained, it is regeneration, or the new birth, in which we are " quickened by the Spirit," and " created in Christ Jesus unto good A^orks." [See 12.] 795. REGENERATION, THROUGH MC Utn. Regrncration is not a natural, buf and is effect' hrongh moral means. Il -> heart from i.*iiiig to loving God and D * « ;;imgs. This is a moral change, produced in the mind of a ,<■ ' aprent. Such a ,. MEANS. i>ral change, turning of the shonW be V, in exf.r- f inie, that propritjty nc-v jpiiv. ; ith, or any i new pas- ;onsisted in d natuiaily ! a new un- ;hid. i'ut tlicTC is the new heart, him. The eason, con- xciusive of in spiritual 1 pleasures, ing with all it belong to y the power creature's otherwise it, as occa- is a change •cspects our a new hesiv!; agency, by or the new d " created MEANS. ral change, rning of i lie This is a nt. Such a -r'g,4i^~^'SK7^^^'W.y^v^.'.r< RELATIONS, RELATIVES, RELIGION. 449 change can be wrought only through moral means. God opened or changed the heart of Lydia, while Paul was preaching Divine truth. And he alwa3(s employs moral means in converts ing sinners. Hence Christ prayed, " Sanctify them through thy truth ; thy word is truth." Whenever and wherever God con- verts sinners, it is in the view of some Gospel truth. " Faith Cometh by hearing, and hearing by the word of God." God has appointed means of conversion, because it cannot be effected without means. The exhibition of Gospel truth is as necessary to the salvation of sinners, as the Gospel itself. 796. RELATIONS, RELATIVES. ETC. Ehn. Before the foundation of the world, there was no ground for considering love as divided into various and distinct attri- butes. But after the creation, new relations arose ; and in con- sequence of new relations, more obligations were formed, both on the side of the Creator and on that of his creatures. Before created beings existed, God's love was exercised wholly toward himself. But after moral beings were brought into existence, it was right, in the nature of things, that he should exercise right affections toward, them, according to their moral characters. Hence the goodness, th5 justice, and mercy of God are founded in the nature of things. That is, so long as God remains the Creator, and men remain his creatures, he is morally obliged to exercise these different and distinct feelings toward them, ac- cording to their different moral characters. ^ It is oux muiual relations, that impart all its sweetness to life, notwithstanding ?he fact that " the quarrels of relatives are often the most violent." 797. RELIGION. Religion is the best arm^r, and the worst cloak. Hume. I ook out for r people entirely void of religion ; and if youiind>" ^ at. a'l. bs no^ored they are but few degrees romovp .>in the brutes. J-^d. This must be Hume the historian, and nc / Hume the injidel. Men will wrangle for religion, write for it, fight for it, die for it, anything but - — practise it. 88* ''-r^;^v.'^'V':-;-i:-w>i'^-.T5. of grace. There was such a Christian triumph, with its great joy, in the days of Enoch, of Josiah, of Hezekiah, of Ezra, and of the Apostles of Christ. Later periods have shown that the Spirit of tlie Lord is not straitened. Such seisona raise up witnesses for God, and defenders of the faith of the Gospel. They are tlie glory and hope of Zion, the rainbow in the clouds that come over her, and tlie seal of the covenant, in which God has promised that the gates of hell shall not prevail against her. Jb. Relij^ion, revived, and in vigorous exercise, constituting a revival, in of most imperative obligation nt all times, upon all the chiWrni of men. When there is no revival, there is great disobedience, idolatry, and guilt in Zion, worthy of the severe rebukes and judgments of the Almightv. 89* 462 REVOLUTIONS, REWARDS FUTURE. n 820. REVOLUTIONS, REVOLUTIONARY. Burke. Times, and occasions, and provocations will teach their own lessons. But, with or without right, a revolution will be the very last resource of the thinking and the good. ^d. In times of revolution, trust no one but God and i is word. Such seasons reveal the hidden faults of human nature, and constitiin good men to say. Lord, what is man. [See 108.] 821. REWARDS, FUTURE. God's rule of rewards and punishments, is a law of propor- tion. £m. This life is the seed-time of the aaints. If they sow bountifully, they will reap bountifully. The future rewards of Noah, Moses, David, Daniel, and the Apostles, wi.U )te greatly enhanced by their long life, and extensive usefulness in the world. Though we are not to suppose tl at the real happiness of saints, in a future state, will be in exact proportion to their holiness in this, yet their rewards will be exactly proportioned to their acceptable service of God on earth. Bellamy. Thei*e will be time enough hereafter, for the right- eous to be rewarded, and the wicked punished. The reward of well-doing is satisfaction here, and happiness hereafter. Bd. God will bestow an infinite, that is, an eternal, reward even for giving a cup of cold water only, with a right motive. If men were not " like the horse and the mule who are without underetanding," and destitute of faith, their souls would be con- tinually on fire, with a view of the rewards which God has offered to all those who labor for him. They are incompre- hensibly valuable and glorious, and will soon overwhelm those in sorrow who lose them, and others in grateful astonishment who receive them, with the applaudit, « Gome, ye blessed." A moment longer, the wealth, honors, and pleasures of the world will vanish, but the rewards of heaven will prove an inheritance that will excite attention, and awaken emotion, forever and ever. [See 509, 742, 772.] RHETORIC, RICHES, RIDICULE. 463 822. RHETORIC. Mn. First, have something to say : Second, say it. JEc?. Rhetoric — a soul on fire, with a subject capable of electrifying the feelings of others, and a power of uttering the feelings of the soul in simple, natural, exact expression. [See 281, 662.] 823. RICHES. Need makes the wife trot : £!d. Riches, the whole family. Socrates. He is richest, who is content with the least ; for content is the wealth of nature. The love of pelf increases with the pelf. Riches have bought more men than estates. Riches are servants to the wise, tyrants to the fool. If you would take your possessions into the life to come, convert them into good deeds. Ud, Christ gave much earnest instruction and solemn warn- ing on the corrupting, dangerous, and ruinous tendency and effects of riches, but neither the world nor the churches lay them to heart sufficiently to renounce their worldly idolatry. He is the rich man, who understands the use of wealth. Mn. Affluence is more detrimental to ministers than to any other order of men. It tends to divert their thoughts, to inter- rupt their studies, to chill their devotions, to weaken their exertions, and to corrupt their hearts. Hence, they are parti- cularly charged not to be greedy of filthy lucre. How many ministers and churches have been destroyed by it, the corrup- tions of Rome, and of the Avhole Clii'istian world, will testify. [See 758, 991.] 824. RIDICULE, RIDICULOUS. Whatever must be misrepresented, to be ridiculed, i3 praised. Ridicule — a fool's first and last argument. Hd. The ridiculous is what fools remember longest. Deists, in general, attack Christianity by ridicule. This is their most powerful, and perhaps their most successful, weapon. All persons can laugh, but all cannot reason. This mode of attacking Christianity answers purposes which can be effected 464 BIGHTS OF GOD. in no other way : for ridicule is unanswerable. Who can refute a sneer ? It is independent of proof, reason, or argument ; and may as well be used against facts as against falsehood. Ridicule is no argument, but rather a proof of the want of it, fmd the weakness of a cause. [See 838.] 825. EIGHTS OF GOD. Ed. The rights of God are obvious, absolute, unalienable, incommunicable. They correspond with his infinite perfections, and his eternal obligations. His right to create, to preserve or to annihilate at his pleasure, is unquestionable. His right of property in the material and moral creation is paramount, un- limited. He has the right to form relations, to order (Circum- stances, to fix condition, and to control physical Piid moral influences throughout the created universe. He has a right to secure the best natural and moral variety, extent, and uniformity in the system ; to give that effect he sees fit to physical and moral causes, means, and influences; to fashion and govern every heart ; to employ all created agents and objects as instru- ments to fulfil his designs, — and to sanctify, or not, according to his good pleasure. His right to legal and executive sove- reignty is complete. And who can deny the right of him, ' to whom vengeance belongs,' to vindicate and to punish according to desert? In their nature, number, and importance, human rights are less than nothing, and vanity, when compared with the rights of God. True righteousness essentially consists in respecting and defending these rights. 3ih. Sacra. God's right to reign over a province, or a heart, is as complete after, as before revolt. His title to dominion is as perfect without, as within the pnle of the church. His author- ity is as unimpaired in the regions of darkness and despair, as in the world of light and glory. It goes out of Zion, the moun- tain of his lioliness, and takes an unrelaxing hold of every moral being in the universe. It is wide as immensity, high as heaven, deep as hell, and lasting as eternity. [See 389.] 82G. RIGHTS OF MAN. No man has a right to do as he pleases, only when he pleases to do right. 7m!m» RIGHTS OF MAN, RIGHTEOUSNESS. 465 pleases No one has a right to hve solely for himself, but all should live to do as much good a!> practicable, and scatt'^r blessings around them. Selfishness i? a pervei'sion of the rigi. 3 God has given us. ^m. All men have natural rights, which they ought to en- joy, so far as is consistent with the general good of society. Remove this principle, and there is no foundation for civil government. £. I. Declaration of Rights. Every person within this State, ought to find a certain remedy, by having recourse to the laws, for all injuries or wrongs which he laay . eceive in his person, property, o^ character. He ought to obta""^ right and justice freely, witL^^t being obliged to purchase it ; completely, with- out any denial ; promptly, and without delay, — conformably to the laws. Hobbins, C. The natural rights of men are the same, under every species of government, and do not owe their origin to the social compact. Such are the rights of conscience. Spring, Never, with the Bible in our hands, can we deny rights to another, which, onder the same circumstances, we would claim for ourselves. JEd. The rights of man cox-respond with '..* dignity. God formed him in his own image, and gave hi'.;; rights as much above those of the animal creation, as we ai'e ''.bo»'e them in ca- pacity, destiny and glory. Human rights embrace the right of personal liberty ; a right to inquire freely, and to form and ex- press opinions ; a right to pursue mental cu'ture ; a right to pos- sess the earth's domain, and the animal creatl")? , as personal prop- erty ; and to possess and enjoy the fruits of 01 1 own industry; a right to form conjugal relations, — and to the services of a wife, a husband, and children ; and a right to protection, and a redress of grievances. These are indisputable human rights, limited only by the just claim of others, and our obligations to tuem, and by crimes by which they may be forfeited. [235.] 827. RIGHTEOUSNESS, We ought to submit to the greatest inconvenience, rather than commit the least sin. 466 UOGUES, ItOMANISM, UUDENKSS. Lavaten Thrice is he armed, who hath his quarrel just. Equity is the bond of human society. Gathering riches is an uncertain hibor ; seekii;g .vorldly honor and fame, more so ; the pursuit of sensual gratifications, most of all ; but seeking first the kingdom of God, and his righteous- ness, is an enterprise that is sure of complete success and a most glorious r. ..ard. Be just, before you are generous. [Sec 508.] 828. ROGUES. Wlien rogues fall out, honest men come by their own. No rogue e'er felt the halter draw. With good opinion of the law* Give a rogue rope, and he will hang himself. Ed. Rogues revel ou spoils that rob them of heaven. ( 829. ROMANISM. Ed. Rome, heathen, was bad, like Babylon, — but Rome, Christian, has outdone both, as the mother of abominations. — It requires a cloak of righteousness to effect the greatest imposi- tions. ["See. 710.] 830. RUDENESS, INCIVILITY. Let iiim have none of your confidence, who without being your iutiroute, hangs prying over your shoulder, while you are writing. Trust not him with your secrets, who, when left alone in your room, turns over your letters and papers. Ed. Nor him, who takes them up and reads them without liberty, before your face. Johnson. A man has no more right to say an uncivil thing, than to act one ; no more right to say a rude thing to another, than to knock him down. Ed. Whoever would obtain the most comprehensive view of human rudeness, should study the laws and usages of slavery. 831. RULES FOR CONDUCT. Bp. Middleton. 1. Persevere against discouragements. 2. Keep your temper. 3. Employ leisure in study, and always have some work on band. 4. Be punctual and methodical in business, and never pro- crastinate. KULE8 FOR STUDY, RULES FOR STUDENTS. 467 5. Never be in a hurry. 6. Preserve self-possession, and never be talked out of a conviction. 7. Rise early, and be an economist of time. 8. Maintain dignity, without pride: manner is something with everybody, and everything with some. 9. Be guarded in discourse ; attentive an s' +o speak. 10. Never acquiesce in immoral or per nions. 11. Be not forward to assign reasons l have no right to ask. 12. Think nothing in conduct unimportant oi inctilFerent. 13. Rather set than follow examples. 14. Practise strict temperance and economy. 15. In all your transactions, remember the final account. 832. RULES FOR STUDY. JSm. 1. Make a practice of paying your principal attention to but one subject at a time, and steadily pursue it, until you have discovered the truth, and formed your decisive judg- ment. 2. Accustom yourself to attend to all subjects which appear to be naturally connected with your profession, and adapted to qualify you for its duties. 3. Though you may read a variety of books, always aim to read the proper books, at the proper time ; that is, when inves- tigating the subject upon which they treat. 4. Form a habit of carefully examining and digesting what you read. 5. Endeavor to obtain certainty on all points which will ad- mit of it. 6. Improvt) every good opportunity of conversing upon the subjects of your profession. 833. RULES FOR STUDENTS, THEOLOGICAL. Em. 1. Habituate yourself to examine the evidence of everything you 'believe, without trusting to education, former opinion, or the opinion and assertion of others. 2. Begin the study of divinity at the root, and not at the branches ; i. e., begin at the first principles of theology, which IMAGE EVALUATION TEST TARGET (MT-S) 1.0 I.I laiM 12,5 150 "^^ IM^^B ■^ 1^ 12.2 m lU li U2.0 i; 1.25 IJU ||||iA *l 6" ^ ^ V] Photographic Sdences Corporation aa WIST MAIN STRUT WIISTIR.N.Y )4SaO (716) •72-4503 " ,;^:*?*'''-l^"' t/i 468 RULES FOR STUDENTS, SABBATH. are few and plain, and afterwards trace them out in their vari- ous consequences, relations, and connections. 3. In order to fix your first principles, or fundamental doc- trines, beside the Bible, read a few of the best authors, on each side of the point you wish to establish. 4. In reading authors, aim more at possessing yourself with their general scheme, and principal arguments, than with their particular expressions, and incidental sentiments. And while you labor to retain their ideas, labor to forget their words, which, if retained, will lend to prevent your making their ideas your own. Therefore, abound not in extracts. 5. Follow not too strictly the path of any particular divine, or divines ; for, by following, you will never overtake them ; but endeavor, if possible, to find out some new, nearer, and easier way, by which you may get before, and really add some pittance to the common stock of theological knowledge. 6. Let divinity be your supreme study, with an eye to which, let all your other reading, study, conversation, and researches be directed. 7. Lei your sermons, like a sugar-loaf, begin at a point, and widen and expand to the end. 8. First address the understanding, then the conscience, and lastly the passions. 9. Endeavor to leave the subject of your discoui'se on the minds of your hearers, rather tlian a few striking sentiments and ea^essions. 10. In delivery, take care to stand behind, and not before, your subject. 11. Preach upon, and not about your subject. 834. SABBATH. Sabbaths, properly observed, are to time what the mountains are to the earth, eminences from which we may survey glori- ous prospects, with the world beneath our feet. Efin. There is no one duty on whicli so muQii good depends, as the keeping of the Sabbath and reverencing God's sanctuary ; and of course, the neglect of no other duty can be so fatiil to re- ligion as the neglect of this. SABBATH-BKEAKERS, SAGACITY, SAINTS. 469 Ed. " And God blessed the seventh day, and sanctified it." We should be joyful and devout during the Sabbath, or its end fails. Jb. Discourses, during the Sabbath, should be Sahbalh-day discourses— r^SkCTedi, not secular; serious, not mirthful. 835. SABBATH-BREAKEBiS. Ed. To desecrate the Sabbath of the Lord, is a suicidal act to the sabbath-breaker, and a gross outrage upon civil order, civilization, and both civil and religious institutions. The ex- ample is so corrupting and demoralizing to children, they soon outrage parental authority ; for, in nothing are the restraints of the S .-^bath more needful, than in maintaining family govern- ment. A sabbath-breaking example exceedingly tries the feel- ings of all the lovers of good morals, and of national prosperity ; for it is an open war upon both. The proverbial dispersion, suf- ferings and evils to which the Jews, from time to time, were subjected, is because Palestine lands did not enjoy the rest of the Sabbath, while in their possession. The French sabbath- breakers have spoiled the morals and prosperity of France. All sacred and much of profane history is a comment upon the above remarks. It ought to be everywhere known and felt that a gross sabbath-breaker is an open enemy to himself, to his family, and to society ; and the reproofs and remonstrances of the wise, the good, and the orderly, ought to be administered with united strength and majesty to restrain this alarming vice. 830. SAGACITY. Em. Sagacity — the power of discerning the near and re- mote connection of things ; of discovering the peculiar dispo- sitions of mankind ; and of penetrating their most dark and deep designs. Ed. The gifts of instinct embrace a most acute sagacity in some of the animal creation, superior to anything of the kind in rational creatures, which enable some to serve, and others to punish us. [See 498.] 837. SAINTS. Cowper. Artists, attend — your brushes and your paint — Produce them — take a chair — now draw a saint. 40 470 SAINTS. Oh, sorrowful and sad ! the streaming tears Channel her cheeks — a Niobe appears ! Is this a saint ? Throw tints and all away — True Piety is cheerful as the day : Will weep, indeed, and heave a pitying groan For others' woes, but smiles upon her own. Em, Grood men are the protectors, preservers, and saviors of the whole world of the ungodly. They are the salt of the earth, and preserve the world from sinking into total degeneracy, un- belief, and irreligion. Their effectual, fervent prayers draw down the blessings of Providence upon all the rest of mankind, and also ward off the dreadful calamities which they deserve. Noah, Job, and Daniel, in their several ages, were the preservers of the world. Moses and Samuel, Elijah and Elisha, and all other good nien, have been like chariots and horsemen, to defend the nations and countries in which they lived. Ih. Since God employs all the angels to minister for the benefit of saints, we may justly conclude that they are very precious in his sight. If they were not greatly beloved of God, he never would have done so much as he has done, is do- ing, and has promised to do, for their good, both in this world and in the world to come. He has employing from the beginning of the world, and y^iU cent. ; to employ to the end of time, all his angels, all his intelligent and unintelligent crea- tures, in every part of the universe, to prepare for them an ex- ceeding and eternal weight of glory and blessedness. This, the Apostle tells Christians, is their future and eternal portion. " All things are yours : whether Paul, or Apollos, or Cephas, or the world, or life, or death, or things present, or things to come ; all are yours." This is a higher testimony of God's love . to all saints, than that which he gave to Daniel, when he sent an angel from heaven to tell him he was " greatly beloved." Though saints have always been lightly esteemed by the men of the world, and counted as the off-scouring of all things, and put to the most cruel tortures and death, yet they have always been, in God's view, the excellent of the earth, whom he has distinguished among all his intelligent creatures, and for whom SATYK, SCOFFERS, SCORN. 471 he has done more than he ever has done, or ever will do, for Gabriel, or the highest angels in heaven. [See 67.] 838. SATIRE. No jesting with edge-tools. Covyper, Yet what can satire, whether grave or gay ? It may correct a foible, may chastise The freaks of fashion, regulate the dress, . Retrench a sword-blade, or displace a patch ; But where are its sublimer trophies found ? What vice has it subdued ? whose heart reclaim'd By rigor, or whom laugh'd into reform ? Alas ! Leviathan is not so tam'd, — Laugh'd at, he laughs again ! Waits. Raillery and wit were never made to answer our in- quiries after truth, and to determine a question of rational con- troversy, though they may be sometimes serviceable to expose to contempt those inconsistent follies which have been first abundantly refuted by argument ; they serve, indeed, only to cover nonsense with shame, wiien reason has first proved it to be mere nonsense Men are more satirical from vanity, than from malice. Ed. Satire — the occasional resort of wise men, when er- rors are very absurd and obstinate, and a common resort of those who cannot suppoit their cause by reasoning. ' Arrows of satire, feathered with wit, and ■wielded with sense, fly home to their mark. [See 824.] 839. SCOFFERS, SCOFFING. He that scoffs at the crooked, need go very upright himself. Ed. Scoffers and mockers have generally aimed their keen- est ridicule, and greatest sarcasm and contempt at the person, the friends, and the cause of Christ. But their brief day of merry malignity will terminate in a doleful night, during which they can scoff no more. " At^oe unto you that laugh now, — for ye shall mourn and weep." 840. SCORN, CONTEMPT. None but the contemptible are apprehensive of scorn. Ed. Contempt was mad'? for the contemptible, but has / / 472 8CURRILXTY, SEASONS. usually been misapplied. The time hastens when it will settle upon its proper objects, never more to be heaped upon the praiseworthy. The selfishness, prejudices, delusions, deceit, er- rors, pride, covetousness, malignity, cruelty, and manifold wick- edness of those who remain impenitent and unholy, under all the means of grace, will excite the holy and everlasting abhor- rence and indignation of all holy creatures, when errors and sins shall be stripped of their disguise, and appear as they really are. The holy, just, intelligent and everlasting contempt of God and of all good beings, will overwhelm all the final enemies of God and his kingdom with the most terrible confusion and wretchedness. " He that sitteth in the heavens shall laugh : the Lord shall have them in derision." " Some shall awake to shame and everlasting contempt." [See 164.] • 841. SCURRILITY. Roscommon. You must not think that a satiric style Allows of scandalous and brutish words ; The better sort abhor scurrility. ^d. It is next to impossible to train up a child without ex- posure to the baneful influence of scurrilous language. To this debasement, all tongue-depravity tends. Here, therefore, all wise and good parents will not only watch their children with care, but form in them an early and strong aversion to this degrading vice. ^ lb. The tremendous power of public and private reproof and indignation should be turned against scurrility. It should be tolerated no more than stealing, or robbeiy ; for it is subver- sive of that public virtue on which all the blessings of social life, and happiness, and elevation depend. One scabby sheep no more certainly infects the whole flock, than one scurrilous tongue infects a class of children and youth. 842. SEASONS. Toung. Day follows night, and night The dying day ; stars rise, and set, and rise ; Earth takes the example. See, the Summer gay, With her green chaplet, and ambrosial flowers, Droops into palUd Autumn ; Winter gray. SEASONS. 473 Horrid witb frost, and turbulent with storm, Blows Autumn, and his golden fruits, away ; .' Then, melts into the Spring, — soft Spring, with breath Flavonian, from warm chambers of the south, Recalls the first. Each to reflourish, fades, Emblems of man, who passes — not expires. Th(mi8on. These, as they change. Almighty Father, these Are but the varied God. The rolling year Is full of Thee ! Forth, in tlie pleasing Spring, Thy beauty walks. Thy tenderness and love. Wide flush the fields, — the soft'ning air is balm ; Echo the mountains round, — the forest smiles, — And ev'ry sense, and ev'ry heart is joy. Then comes Thy glory in the summer months, With light and heat refulgent. Then, Thy sun Shoots full perfection through the rolling year ; And oft Thy voice in dreadful thunder speaks ; And oft at dawn, deep noon, or falling eve. By brooks and groves, in hoUow-whisp'ring gales. Thy bounty shines in Autumn unconfin'd, And spreads a common feast for all that lives. In Winter, awful Thou ! with clouds and storms Around Thee thrown, tempest o'er tempest roll'd, Majestic darkness ! On the whirlwind's wing. Riding sublime, thou bidst the world adore ; And humblest nature with thy northern blast. Mysterious round ! what skill, what force Divire Deep felt, in these appear ! a simple train, Yet so delightful mix'd, with such kind a; t. Such beauty and benificence combin'd, Shade, unperceiv'd, so softening into shade. And all so forming an harmonious whole. That, as they still succeed, they ravish still. But wand'ring oft, with brute imconscious gaze, Man marks not thee, marks not the mighty hand, That, ever busy, wheels the silent spheres ; Works in the secret deep ; shocis, steaming, thence 40* t i 474 SEASONS. The fair profusion that o'erspreads the spring ; Flings from the sun direct the flaming day ; Feeds every creature ; hurls the tempest forth ; And, as on earth this grateful change revolves, With transport touches all the springs of life. Nature, attend ! join every living soul, Beneath the spacious temple of the sky ; In adoration join ; and, ardent, raise One general song. Ye, chie^ for whom the whole creation smiles, At once the head, the heart, and tongue of all, Crown the great hymn. Ed. Thomson's Hymn on the Seasons is one of the sweet- est, finest touches of the painter's pencil on Nature's works ; a truly sublime tribute of praise to the Creator ; a sermon that keenly rebukes the stupidity of mankind ; and, with a master stroke, annihilates theoretical and practical atheism in every mind capable of seeing and feeling the power of truth, and the charm of beauty. The author outdid his ordinary self, as well as ordinary poets and thinkers, when he produced the gem. Em. There is nothing more out of the reach of human agency and influence, than the seasons of the year, and the productions of the earth. These are constantly and absolutely in the hand of God, who governs them according to his own laws and appointment. He determines when each season of the year shall begin, and how it shall begin ; whether favorably or unfavorably to the fruits of the earth. He determines whether there shall be extreme heat or extreme cold, or a more mild and moderate temperature of the air, in summer and winter ; and whether seed-time and harvest shall be extremely wet or extremely dry, or whether both shall be such as to pro- duce a plenty or a scarcity of sustenance for man and beast. And as he determines, so it must be ; for none but he can govern the elements, and bring the fruits of the earth to their proper growth and maturity. We can neither stand before his heat or his cold ; we cur, neither raise a cloud, nor direct its course, nor cause it to distil in gentle showers on one place or SECTARIANISM, SECRESY, SECURITY. 475 another. We can only stand and see the sovereignty of God, in causing it to rain, or not to rain ; in causing the sun to shine, or not to shine ; and in causing the fruits of the earth to flourish, or to wither or die. 843. SECTARIANISM. Ed. Sectarianism — the adversary's contrivance to divide, alienate, and weaken, that he might destroy the true Church of Christ. lb. Ami- Sectarianism — the adversary's later contrivance, to cast the prejudice and odium of corrupt sectarianism upon the true " sect," and principles that are " every where spoken against." 844. SECRETS, SECRESY. Sh. Two may keep counsel, putting one away. Secresy is the soul ot all great designs. Nothing circulates so rapidly as a secret. Ed. Secrets hate darkness, and the secrets of men are all travelling with great speed to the perfect light of day. i5. Honest men have fewest secrets. Thales. Trust no secrets to a friend, which, if reported, would bring infamy. General Washington, having been asked by an oflScer on ihe morning of a battle, what were his plans for the day, replied in a whisper, Can you keep a secret? On being assu* 1 affirm- atively, the General added — So can I. Dryden, He who trusts secrets to a servant. Makes him his master. None are so fond of secrets as those who cannot keep them. Never pick the lock, where God allows no key. The soul has no secrets "which the conduct does not reveal. 845. SECURITY. Security — the offspring of false hope and fatal delusion. Security begets danger ; prosperity fosters pride. Ed, Carnal security is founded partly in ignorance, since those who know nothing, fear nothing ; partly in stupidity, since those who attend to nothing, discover no danger ; and partly in 476 SELF-CONCEIT, SELF-CONFIDENCE, SELF-CONQUEST. error and unbelief; since those who believe nothing, or worse than nothing, discover no ground of fear. [See 99.] 846. SELF-CONCEIT. Self-conceit in weakest minds the strongest dwells. Ed. Many persons never find their level, till the grave levels them. Em. The weakest spot in every man, is where he thinks himself to be wondrous wise. . Mair. Of all the follies incident to youth, there are none which blast their prospects, or render them contemptible, more than self-conceit, presumption, and obstinacy. By checking progress in improvement, they fix one in long immaturity, and produce irreparable mischief. A wise man knows his own ignorance ; a fool thinks he knows everything. GoUon. The proportion of those who think is extremely small; yet every individual flatters himself that he is one of the number. The smaller the mind, the greater the conceit. Bulwer. He that fancies himself very enlightened, because he sees the deficiencies of others, may be very ignorant, because he has not studied his own. [See G84.] 847. SELF-CONFIDENCE. An Antinomian professor of religion, boasting to Rowland Hill that he had not felt a doubt of his safety for many years, was answered : Then, sir, give me leave to doubt for you. Many persons are often sure they are right, because too stu- pid to see they are wrong. Ed. Self-confidence, founded in accurate self-knowledge, is vital to successful efforts. 848. SELL-CONQUEST AND GOVERNMENT. It is much easier to suppress a first desire, than to satisfy those that follow the first gratification. He who is not taught to govern himself, will probably be ruined for want of a governor. Ed. A habit of self-control, is the nucleus of a good repu- tation. SELF-DECEPTION, SELF-DENIAL, SELF-DEFENCE. 477 re he thinks ks he knows Raleigh. A man must first govern himself, ere he b^ fit to govern a family ; and his family, ere he be fit to bear the gov- ernment in the commonwealth. By others' faults, wise men learn and correct their own. The true plan to reform the world, is for each one to correct, in himself, the faults which he censures in others. 849. SELF-DECEPTION. Ed. Self-deception — the art which has arrived the nearest to perfection. lb. God will hold every person accountable to him for his per- sonal deceptions and impositions, for he deceives and injures one of his intelligent and moral creatures, to his undoing, contrary to his express prohibitions. It is as heinous a crime to deceive one's self injuriously, as another person. 850. SELF-DENIA% No cross, no crown. * Self-denial is the most exalted pleasure. Spring. Christ did not teach a self-denying religion, without practising it. He acted out his own principles, and carried self-denial as far as it can be carried. Ed. The fact that Christ so earnestly and frequently recom- mended and enforced self-denial, should place it among the very first moral virtues. lb. The exalted happiness which is divinely connected with self-denial, is a mirror to show the supreme poverty and misery of selfishness. 851. SELF-DEFENCE. Ed. A person who engages in self-defence, ought to be sure his self is both worthy and capable of defence. lb. The common practice of self-defence makes a legitimate and striking expose of its nature, when it terminates in a duel. lb. Self-defence is commonly to waste our own time, to prey upon the time of others, and to secure public contempt, instead of esteem. One hour spent in defending Qiod and his cause, or in doing good to others, will accomplish more in self-defence, than years of self-commendation. This foible in statesmen, costs the nation millions annually. If mankind would commit m 478 SELF-EXAMINATION', SELF-IGNOUANCK, SELPlJsHNKSS. their cause unto God, and save the ink, paper, words, time, untl strength, now devoted to self-defence and self-commendation, they would have a character worthy to be defended at the last day. It ought to be frowned upon as a disorder, for persons to take up the time of public bodies in efforts to defend themselves, pud repel attacks upon their reputation. [See 816.] 852. SELF-EXAMINATION. Em. This is a very serious duty, and perhaps of all duties the most serious. It is a serious thing to call upon God, and fix our attention upon his great and glorious character and con- duct. But where is the person who would not find it a still more serious and affecting thing to look into his own character and conduct, and accurately read his own heart ? It is virtually looking into eternity, an^'All its vast and solemn realities, which must appear delighj^ or awful, according as the heart appears to be conformed or not conformed to God. ' Self-inspectron — ^he best cure for self-esteem. 853. SELF-IGNORANCE. Thou may'st of double ignorance boast. Who know'st not that thou nothing know'st. The lai^er part of mankind seldom visit themselves, and are nowhere greater strangers than at home. 854. SELFISHNESS, SELF-SEEKING, ETC. Mankind will follow interest, in spite of friendship. Supreme and abiding self-love is a very dwarfish affection, but giant evil. Whelphy. This eternal squinting at self-interest, through logic and through absurdity, through thick and through thin, I abhor. A man is a lion in his own cause. Mai. 23 : 15. Ye compass sea and land to make one proselyte. Taung. Men work and toil through every pain for every gain. Self is the great.^ntichrist : not the antichrist of prophecy, which is to appear in the latter days, but the antichrist of every day, and every age, — the great usurper of the rights of Christ, the great antagonist and obstacle to his universal reign. « For FISIINESS. SELFISHNESS, SELFISH RELIGION, SELFISH MORALITY. 479 to make one all seek their own, not the things which are Jesus Christ's. [See 59, 182, 612.] 855. SELFISHNESS, THE ESSENCE OF SIN. 3m. Selfishness is the root and source of all natural and moral evils. Ih. If we search all sacred and profane history, we shall not find a single sinner in the universe, who ever acted from a more criminal motive than his own private, personal, selfish interest. Selfishness is the source of all the sins of omission and commis- sion which are found in the world. There is nothing in the world so malignant and destructive, in its nature and tendency, as selfishness. It has done all the mischief that ever has been done ; and will do all the mischief that ever will be done. It has destroyed the temporal and eternal interests of millions in time past ; and there is ground to fear that it will continue to destroy the temporal and eternal interest of millions and millions more, in time to come. v«.v 856. SELFISH 15i)LIGI0N, RUINOUS. Mm. Every scheme of religion which is founded in sejfish- ' ness, is hateful to God, and fatal to man. For if God be per- fectly holy, it is morally impossible he should be pleased with an unholy religion, or approve of those a^o embrace it. It is safe to say, that any scheme of religion which is founded in selfishness, must be hateful to a perfectly holy G«d ; and totally disqualify men for the enjoyment of him both here and here- after. It is immaterial by what name a selfish religion is called, or how generally it be circulated and approved ; for it will cer- tainly destroy its votaries, unless they renounce it, and become holy as God is holy. Dr. Cooley. If a man, in his supposed love to God, has no ultimate regard except to his own happiness ; if he delight in God, not for what he is, but for what he is to him ; in such a sentiment there is no moral virtue. Do you love God merely because you hope he will save you ? or do you think you should love him, if you supposed he would not ? ' ^. , :f&^ 857. SELFISH MORALITY DEFfNED. Bp. Law. Morality is the doing good to mankind, in obedi- '-m' . .xJt...JiSVaT^i--, . 480 SELF-KNOWLEDGE, SELF-LOVE. ence to the will of God, and for the sake of everlasting happi- ness. Obedience to God is the principle, the good of mankind the matter, and our own happiness the end of all that is properly- termed moral virtue. Paley. According to this definition, the good of mankind is the subject, the will of God the rule, and everlasting happiness the motive, of human virtue. 858. SELF-KNOWLEDGE. Gr. Pr. Thou may'st of double ignorance boast, Who know'st not that thou nothing know'st. Bums. O would some power the giftie gi' us, To see ourselves as others see us. Lavater, Pretend not to self-knowledge, if you find nothing worse within you than what envy or calumny dares lay to your charge. Young. Man, know thyself : all wisdom centres there. Ed. Some men might greatly improve in self-knowledge, by studying the revealed character of their " father the devil." Pope. Trust not yourself : but your defects to know, Make use of every friend and every foe. He that knows himself best, esteems himself least. He that knows himself, knows others. Kempis. Our own opinion of ourselves should be lower than that formed by others, for we have a better chance at our imperfections. Em. No knowledge has been so much neglected, by the learned and unlearned, the wise and unwise, the.great, the rich, and the prosperous, as self-knowledge. Men have been in- quisitive in all ages, and spent much time, thought, and expense, to acquire a large stock of every species of knowhidge respect- ing the improvements in arts, sciences, and literature. But while they have gained the knowledge of these things, they have been grossly ignorant of themselves. 859. SELF-LOVE. Self-lo'vQ is the most delicate and the most tenacious of our sentiments : a mere nothing will wound it, but nothinjj can kill it. SELF-PREFERMENT, ETC., SKHINARIES. 481 Ed. There are different kinds of self-love. As an instinct, it is desirable and important. As a modification of true benev- olence, it is commendable. But as an idolatrous affection, it is censurable. 860. SELF-PREFERMENT. The shadow of the sun is largest, when his beams ai*e lowest. On the contrary, we are always least, when we make ourselves the greatest. Ed. When self-nominations, preferments, and boasting are common, and do not defeat their object, God has taken the nation in hand, and is appointing the instruments of his vengeance. 861. SELF PRESERVATION. Self-preservation is the first law of nature. Ed. Self-preservation should be kept in strict subordination to the law of God, or law of disinterested love. ' 862. SELF-RIGHTEOUSNESS AND JUSTIFICATION. IJc. 18:11. God, I thank thee I am not as other men are. Ed. A person, fond of disputing, and remarkable for self- conceit and self-righteousness, once said, " I want no better re- ligion than this, to love our neighbor as ourselves, and to do as we would be done by." Mr. John Campbell added, " I fear you do n't want much of that." lb. Ordinary self-righteousness, and self-justification, are among the ridiculous and the contemptible. [See 684, 789, 846.] 863. SEMINARIES, THEOLOGICAL. Dr. Perrine. Theological seminaries are a momentous ex- periment, which the churches are trying. If, by the defection of Professors, it shall prove a failure, it will be a most disastrous one to the cause of religion. The professors in our theological seminaries have committed to them the formation of the theo- logical character and tone of the future pastors and missionaries, who, in turn, will form the character of the churches. Ed, Theological Seminaries should graduate theological stu- dfnfs and teachers, who will give the proper prominonce to thor- ough theological instruction and investigation. The moment they 41 482 SENSATIONS, SENSIBILITY, SERIOUSNESS. cease to impart such a character to their graduates, and on the contrary, turn out pastors and teachers indi£ferent towards sound doctrine, and not zealous to maintain the high and only defensible' standard of theology and ethics, they become the worst obstacles to the cause of true religion that exist. Religion is the greatest imposition, where the standard of theology, ethics, and discipline is not kept on a scriptural and defensible foundation. 864. SENSATIONS. It is moi-e difficult to conceal the sensations we have, than to feign those we have not. Ed. The sensations may be a medium of acute pains, or of delectable enjoyments. — We are fearfully and wonderfully made. 865. SENSIBILITY. Sensibility is the nursling and ornament of virtue. True sensibility overcomes personal feelings for the good of others. Ed. Over action, and especially the sensual vices, prey upon our sensibilities, and make us " past feeling." 866. SERIOUSNESS. Toung. A serious mind is the native soil of every virtue^ and the single character that does true honor to mankind. Sacred truths should be seriously handled. Sobriety is the child of thought and reflection. Ed. Seriousness — the garb of Christ, and his true follow- ers ; and the want of it, the mark of those who are blind to the evils within and around them. lb. Sobriety is admirable in youth, highly becoming in mid- dle age, and still more imperative in old age. 867. SERMONS. Porter, Dr. E. Never preach a sermon, without making it pinch somewhere. Wms., T. The composition of an instructive sermon is the most important and difficult performance that can be accom- plished by human efforts. The object of a sermon governs its oompositioD. This object is the instruction of ignorant, stupid SERMONS. 488 and stubborn creatures, who are blind, deaf, and dead in sin ; and who are determined to be ignorant of their character, con- duct and state ; and also of their danger, duty, safety and hap- piness. Besides, they are in the midst of error and delusion, and constantly exposed to the subtle and powerful temptations of Satan. They also hate and oppose every doctrine and duty of Divine truth ; and all the means, which can be used for their instruction and salvation. But hearers must be taught, or per- ish ; and must be taught, though they perish. K not taught, the preacher also must perish. lb. A sermon is not an essay, nor an address, nor an oration, nor an exhortation, nor an exposition, nor a declamation, how- ever impassioned and eloquent. If you would preach sermonsj have an important and definite object in your discourses. To gain your object, have a subject equally definite and important. To exhibit your subject, let it be plainly and simply stated ; fully and distinctly explained ; and then, proved and enforced by weighty and decisive reasons and arguments. Then in the ap- plication of your subject, your exhortations, entreaties, warnings, reproofs, and cautions will fall an ! press upon the attention and consciences of your hearers with the weight and powerof a torrent. Ed. Christ's sermon on the mount is the true model for ser- monizing. Its astonishing truthfulness and comprehensiveness — its unearthly standard of righteousness, and tests of piety — its sacred deference to Divine law, institutions, and truths — its recognition of the appointed means and instruments of grace, and their necessity and importance — its remarkable enforce- ment of purity and benevolence of heart, of prayer, entire con- secration to God, and the most self-denying duties, with a dis- closure of the present consequences of performing them — its peculiar encouragement to holy obedience, and its proffered consolations to the persecuted for righteousness' sake, with cor- responding motives to deter from sin — the plainness and am- plitude of its distinction between saints and sinners, and an- nouncement of their opposite destiny — its views of the deci- sive and important nature of probation, and consequences of 4S4 SEBYING GOD, SERVANTS, SEXES. moral conduct — its memorable exposure and condemnation of formalism, false religion, false teachers, cardinal religious error^ sinful customs, and prevalent vices — its radical instructions on self-denial, forbearance, forgiveness, love to enemies, and disin- terested benevolence — its direct condemnation of all selfishness, revenge, hypocrisy, and ostentation ; and encouragement of meekness, lowliness, and modesty — its peculiar instructions in reference to earthly treasures and idols, and trust in God for all things needful — the self-examination and self-correction it en- joins upon those who would reform and save others — in short, its peculiar descriptiveness, earnestness, pungency, and solem- nity — all unite to make this instructive and alarming discourse a complete model for efiective preaching. 868. SERVING GOD. Nothitig can be lost, that is done for God. Ed. The most effectual and certain method of providing for ourselves and households, is to serve Grod with great fidelity and zeal at all times and seasons, for nothing. Jb. Serving God — the only service never oppressive, and which is its own reward. ' • Jb. Serving God faithfully — the perfection of di^onor here — the crown of glory hereafter. 869. SERVANTS, PUBLIC. High places are great burdens ; and distuiguisbed conditimu in life, exact great servitude. Md. When public men first serve themselves, then their party, and the public only incidentally, there must be serious disorders and evils in the State that call for correction. 870. SEXES, HUMANIZE EACH OTHER. CoUon. No improvement that takes place in either of the sexes, can be confined to itself; eacli is a universal mirror to each ; and the respective refinement of the one, will be in recip- rocal proportion to the polish of the other. J'jd. A person who despises or neglects the opposite sex, will soon need humanizing. What God hath joined together, let not man put asunder. SHAMS, SHARPNESS, SICKNESS. 485 " . 871. SHAME. Ed. Shame serves the double purpose of restraining and punishing sin. ^ Pofpe. Hcmor and shame from no condition rise : *>^i Act well your part — there all the honor lies. Blush not nov}^ said a distinguished Italian to his young rela- tive whom he met coming out of a haunt of vice ; the time to have blushed was when you went in. A Persian philosopher being asked by what method he had acquired so much knowledge, answered, " By not allowing shame to prevent me from asking questions, when I was ignorant." Ed. Who has no shame and self-abhorrence, by daily dis- coveries of sins against Grod, is " twice dead and plucked up by the roots." Seneca. Shame may restrain what law does not prohibit. Thompson, 0. "While the multitude are glorying in their shame, Christians are ashamed of their glory. He who hath no shame, hath no virtue. 872. SHARPNESS AND SEVERITY. Anon. Hard words are like hailstones in summer, beating down and destroying what they would nourish were they melted into drops. Ed. The sharpness of needful truth, and the severity of true faithfulness, are commendable, and agreeable to the precept, " Wherefore rebuke them sharply, that they may be sound in thefeith." [See 807.] 873. SICKNESS, INDISPOSITION. Burton. A mechanic looks to his tools ; a painter washes his pencils ; a smith mends his hammer, anvil, or forge ; and a hus- bandman sharpens his ploughshare ; but scholars totally neglect those instruments, the brain and spirits, by means of which they daily range through the regions of science and the wilds of na- ture. Like careless and unskilful archers, they bend the bow until it breaks. Addiion. When I behold a fashionable table, set out in all its magnificence, I fancy that I see gouts and dropsies, fevet* and lethargies, with other innumerable distempers, lying in il* •f.. ,<■ •'....- . . ; ;. ,-u ' Silence ! coeval with eternity ; . v Thou wert, ere Nature's self began to be ; 'T was one vast nothing all, and all slept fast in thee. Silence, like a cameleon, is sometimes wisdom, sometimes ig- norance, sometimes an answer, and sometimes an accuser. Ed. Silence, under peculiar insults or afflictions, has some- times been the most expressive eloquence, as when Christ (Mat. 17 : 12) answered his accusers nothing, and made Pilate greatly marvel ; and when Aaron held his peace, (Lev. 10 : 3,) under a very remarkable affliction. 877. SIMPLICITY, PLAINNESS. Young. A man of sense can artifice disdain, As men of wealth may venture to go plain. Cowper. O how unlike the complex works of man, Heav'n's easy, artless, unincumber'd plan! No meretricious graces to beguile, . ;. No clust'ring ornaments to clog the pile ; From ostentation as from weakness free, n It stands like the cerulean arch we see. Majestic in its own simplicity. The greatest truths are the simplest, and so are the greatest men. Simplicity of character and of style, are the result of pro- found thought. Simplicity is always a characteristic of real genius. It requires much learning to simplify truth. 878. SIN. Em. Sin consists in sinning. He that will swim in the river of sin, must sink in the ocean of sorrow. Ed* Every sin, not repented of and forgiven, like a disease w'Wsff 488 Sm BLINDS US, SIN EXCEEDING SINFUL, ETC. upon the nervous system, will be a source of acute and over- whelming pain, forever and ever. - e ■ ? - '■^^I'i. .) ■ Forgotten sins will have a resurrection, and, like invulnerable coins dug from the earth, vrill have a marked image and super- scription. Little sins, whether of omission or of commission, not only soil the Christian's character, but make sad havoc of his pie^. Be more afraid of secret sin, than of open shame. [See 219,972.] V i ! . .,..i,>: The land is not wholly free from the contamination of a traffic, at which every feeling of humanity must forever revoU ; — I mean the African slave- trade. In the sight of our law, the African slave-trader is a pirate and a felon ; and in the sight of Heaven, an offender far beyond the ordinary depth of human guilt. I would invoke those who fill the seats of justice, that they execute the whole- some prd necessary severity of the law. I invoke the ministers of our religion, that they proclaim its denunciation of these crimes. If the pulpit be silent, whenever or wherever there 496 SLAVERY ABOMINABLE. may be a sinner bloody with this guilt, within the hearing of its voice, the pulpit is false to its trust. I call on the merchant, who has reaped his harvest upon the seas, that he assist in scourging from those seas the worst pirates which ever infested them. Em. Slavery is a crying sin among heathen nations, an aggravated sin among Christian nations, and a still more heinous sin among Americans, who are so tenacious of their own public and personal freedom. [See 826.] 889. SLAVERY ABOMINABLE, ABOLITION DESIRABLE. Cowmer. I would not have a slave to till my ground, To carry me, to fan me while I sleep. And tremble when I wake, for all the wealth That sinews bought and sold have ever earn'd. No : dear as freedom is, and in my heart's Just estimation prized above all price, I had much rather be myself the slave, And wear the bonds, than fasten them on him. Washington. It is among my Jirst wishes, to see some plan adopted, hy which slavery in this country may he abolished hy law. m Jefferson. Nobody wishes more ardently than I to see an abolition not only of the trade but of the condition of slavery ; and certainly nobody will be more willing to encounter every sacrifice for that object. Patrick Henry. Slavery is detested ; we feel its effects ; we deplore it with all the pity of humanity. Burke. Shivery is a state so improper, so degrading, and so ruinous to tlu i'eelings and capacities of human nature, that it ought not to be suffered to exist. Everett. In this State, (Mass.) and in several of our sister States, slavery has long been held in public estimation as an evil of the first magnitude. ^^Jm Fayette. "While I am indulging in my views of American prospects, 'arid American liberty, it is mortifying to be told that in that very country, a large portion of the people are slaves. SLAVERY EXTREMELY CRUEL. 497 It is a dark spot on the face of the nation. Such a state of things cannot always exist. 890. SLAVERY, EXTREMELY CRUEL. Charming. We can apply to slavery no worse name than its own. Men have always shrunk instinctively from this state, as the most degraded. No punishment, save death, has been more dreaded ; and, to avoid it, death has often been endured. * * * Slavery virtually dissolves the domestic relations. It ruptures the most sacred ties upon earth. It violates home. It lacerates the best affections. The domestic relations precede, and, in our present existence, are worth more than all our other social ties. They give the first throb to the heart, and unseal the deep foun- tains of its love. Home is the chief l ^hool of human virtue. Its responsibilities, joys, sorrows, smiles, tears, hopes and solici- tudes, form the chief interest of human life. But the slave's home does not merit the name. * * * Slavery produces and gives license to cruelty. Millions may rise up and tell me that the slave suffers little from cruelty. I know too much of human nature, human history, and human passion, to believe them. Jeffersmu What an incomprehensible machine is man ! who can endure toil, famine, stripes, imprisonment, and death itself, in vindication of his own liberty, and the next moment be deaf to all those motives whose power supported him through his trial, and inflict on his fellow-men a bondage, one hour of which is fraught with more misery, than ages of that he rose in rebellion to oppose. Cotoper. But ah ! what wish can prosper, or what prayer, For merchants rich in cargoes of despair, Who drive a loathsome traffic, gauge and span, And buy the muscles and the bones of man ? The tender ties of father, husband, friend, All Iwnds of nature in that moment end ; And each endures, while yet he draws his breath, A stroke as fatal as the scythe of death. O, most degrading of all ills that wait On man, u mourner in his best estate 1 42* 498 SLAVERY DEGRADING AND DANGEROUS. All other sorrows virtue may endure, And find submission more than half the cure; Grief is itself a med'cine, and bestow'd T* improve the fortitude that bears the load, To teach the wand'rer, as his woes increase, The path of Wisdom, all whose paths are peace ; But slav'ry ! Virtue dreads it as her grave : Patience itself is meanness in a slave. 891. SLAVERY, REPUGNANT TO CHRISTIANITY. Montesquieu. It is impossible that we should suppose the slaves to be men, because, if they are men, it would begin to be believed that we are not Christians. Patrick Henry. It is a debt we owe to the purity of religion, to show that it is at variance with that law that warrants slavery. 892. SLAVERY, DEGRADING AND CORRUPTING. Channing. Slavery compels the master systematically to degrade the mind of the slave ; to war against human intelli- gence ; to resist that improvement which is the end of the Creator. Jefferson. The whole commerce between master and slave, is a perpetual exercise of the most boisterous passions — the most unremitting despotism on one part, and degrading submis- sions on the other. * * * The parent storms, the child looks on, catches the lineaments of wrath, j)uts on the same airs in the circle of smaller slaves, gives loose to his worst of passions ; and thus nursed, educated, and daily exercised in tyranny, can- not but be stamped by it with odious peculiarities. The man must be a prodigy who can retain his manners and morals un- depraved by such circumstances. [See 973.] 893. SLAVERY, DANGEROUS. Jefferson. The hour of emancipation must come ; but whether it will be brought on by the generous energies of our own minds, or by the bloody scenes of St. Domingo, is a leaf of our history not yet turned over. * * * The Almighty has no attribute which can take sides with us in such a contest. Em. In violation of every humane and religious principle, SLAVERY, AMERICAN. 499 we have traded in the souls of men, bought thousands and thou- sands of Africans, brought them from their native country to this, and here subjected them to the hardest labor, the meanest drudgery, and most absolute slavery. Their sighs and groans have entered into the ears of the Lord of Sabaoth, and cried for mercy and deliverance to themselves, if not for vegeance on their oppressors. We cannot excuse ourselves, if we do not openly disapprove of this great iniquity, condemn it, and use all proper means to put an end to it. 894. SLAVERY, AMERICAN. Ed. American slavery originated in man-stealing and murder. Without authority or provocation, its founders demolished every human right, and infringed every law, in capturing and enslav- ing the poor Africans. Should any one attempt to paint the Ihrm of slavery, the non-descript images of Daniel would fail to ex- hibit all its lineaments. One foot would be on the statute-books of heaven and earth, and the other on the neck of humanity. In one hand would be a sword, and a scourge to enforce unre- quited labor ; and in the other, a code of perverted law, ethics, and religion, to impose upon the benighted understanding, con- science, and fears. With a heart of adamant, and the visage of a demon, the licentious, cruel monster would be environed in the parapheiTialia of war. This system, thus origluated, has been continued by force of arms. It has lost none of its diabolical characteristics, nor can they be essentially mitigated short of absolute revolution. The lapse of time only augments the guilt of the system. Nothing but its guilt can equal its impoverish- ing, corrupting, degrading, and ruinous tendencies and effects. They are all so abominable, so manifestly outrageous, and evil, as to create a necessity among slave-holders, in their moral, educational, and political councils, to act in firm union, in order to maintain slavery against God, against conscience, against the world. Here lies their power. Whosoever practises, defends, or apologizes for this system, relinquishes all claim to moral and Christian ininciplc. Who asserts that it is authorized or wink- ed at, in the Bible, assails its divinity. Who asserts that genuine slave-holders were admitted into full communion by 000 8LAVEET TO SINFUL CUSTOMS. the apostolic churches, degrades Christian fellowship to the fel- lowship of devils. 895. SLAVERY TO SINFUL CUSTOMS. Sid. In 1841, 1 made and issued a few copies of an estimate of the slavery of the United States to sinful and foolish customs. Availing myself of what statistics I had in possession, and of the lessons of sacred and profane history, I founded the estimate on the commercial value of the products, time and strength wasted in sustaining them ; the debility, illness, and premature deaths they occasion ; the cost of punishing those, actionable at the civil law ; the expense of the pauperism, foolish litigation, and casualties they occasion, and the evils and expenses of those Divine rebukes, chn isements, and judgments, which would be avoided, by a thorough national reform of these cus- toms. I made the average annual cost of intoxicating bever- ages to the United States to be one hundred and seventy-five millions of dollars — of gluttony and licentiousness, to be one hundred and fifty millions, each — of slavery, to be one hundred and sixty-seven millions — of unchristian war and fighting, to be thirty millions — of prodigality in furniture, dress, etc., to be seventy millions — of vain and sinful mirth and sports, to be sixty-two millions — of idleness and sloth, to be thirty-six mil- lions — and of tobacco, in different forms, to be thirty -two mil- lions. Total average annual expense of the United States, by practising and sustaining sinful and foolish customs, eight hun- dred and seventy-two millions of dollars. This immense sum, and probably much more than this, is paid annually, by the people of the United States, for these and kindred sinful cus- toms, which, all will ultimately be satisfied, are both sinful and foolish. This sum is, no doubt, considerably more than half the annual mcome of the people, and if levied as a tax, would be considerably over one hundred dollars a year, to every man and woman, slaves and minors excepted. Mankind, in every age, have paid more for their sinful cus- toms, than to suppct true religion and morals, their needful wants, and their intellectual pleasures and improvements. I made no account of the profits derived from the manufac- SLAVERY TO SINFUL CUSTOMS. 501 tures, sales, and commerce involved in the practice of these foolish customs, which bring an ultimate curse upon those who live upon the wages of unrighteousness, and which would be more than equalled by the profits on other customs, neither sinful nor foolish, that would immediately succeed a genuine and general reform throughout the nation. Literary, moral, and religious entertainments, might easily be made tx) occupy as many hands, and yield as handsome profits, as sinful pleasures, indulgences, and vices, now do ; and these profits would avoid the curse upon the others. Christian nations have much more business and zeal than heathen nations, and a reform of sinful customs, though it would modify and change, would have no tendency to diminish the profits of manufacture, trade, and commerce, but greatly augment them. The support of sinful and foolish cus- toms, therefore, is an absolute loss to any people. But who pays and loses the chief part of this ruinous amount fcr sinful customs? I answer, those who labor hard, pay the taxes, and voluntarily support the humane institutions and indi- vidual sufferers of the country. Tb'*, most vicious, deceitful, and degraded part of the community, contrive to live upon alms, or upon credit. They run into debt, and then into insolvency, or, in some way, avoid payment. If these debts fall upon mer- chants, or mechanics, they must lay their profits high enough to meet them, ai^d thus divide them among the community. It is not merely the war-tax that is levied upon the community. In a multitude of ways, the support of all other sinful customs is levied upon the tax-payers, and charity-supporters of the country. The drunkard commonly makes a slave of his wife and family, to support him. Though the persons who chiefly practise the sinful customs of the country, are, no doubt, the principal sufferers, it is a great mistake, to suppose they earn the chief part of the money to sustain them. The vicious, di- rectly or indirectly, either live upon the profits of sinful customs, or make others essentially support them ; nor do they do much to support the civil, literary, moral, humane, and religious insti- tutions, so vital to our interests, honor, and happiness. Many transgressors of the natural and moral laws of God's 502 SLAVERY TO SINFUL CUSTOMS. kingdom, break down their physical constitutions and health, and then fall upon others for support, and often require double, or triple care. Our national vices have preyed upon our phys- ical energies and life, and most, if not all of us, are suifei'ing the severe and terrible pains and penalties of the ^latural laws of God's kingdom. I conversed with a very aged matron, about fifteen years ago, who lived on the seaboard, in one of the early settlements of the Bay State, and she assured me that the health, strength, and physical energies of the present genera- tion of young women, have greatly deteriorated from that en- joyed by those who were the companions of her youth, when their cheerful exercise at the wheel and loom sharpened their appetites for their plain and simple diet. " There were giants in the earth in those days," and it was their comparative free- dom from sinful customs, and consequent hereditary defects, weaknesses, and diseases, that made them so. Witness the little band of heroes, with their "Washington, who successfully disputed the field against the disciplined hosts of Great Britain, and compelled her king to concede to honorable terms of peace. "We are now become a sickly, puny race, by reason of our vices. "We have deemed it a great sacrifice, to pay a few hundred thousand dollars annually to sustain the public benevolent and reformitory institutions and enterprises of the nation, in all, per- haps, scarcely a million of dollars a year. But we make no account of paying a crushing, ruinous tax, of over eight hundred millions of dollars annually, for sinful and foolish customs ! What folly, what delusion, what madness have governed our past conduct. Work hard, enslave our bodies and minds, suffer immensely, complain much, enjoy little, live in bondage to fear, to disease, to oppression, to Divine judgments, — fall a prey to untimely death, and thus drag out a miserable existence of comparative ignorance and degradation, because we love our foolish vices, and have not spirit, sense, and moral courage enough to reform them. One fourth of the exertion and money spent in sustaining and indulging our national vices, if applied to the support of the scriptural and needful means and measures of reform, would soon make ihe panders of vice hide their heads, BLEEP, SOCIETT. ^ i and turn from their abominable deeds. [See 525, 629, 818, 973, 984] 896. SLEEP. Homer. He speeds to Lemnos o'er the rolling deep, And seeks the Cove of Death's half-brother, Sleep. Broton. Sleep is so like unto death, that I dare not commit myself mito it, without first committing myself to God. Gervantes. Ten thousand blessings on the head of Him, Who first invented sleep ! Sk, Sleep, gentle Sleep ! Nature's soft nurse, how have I frighted thee. That thou no more wilt weigh my eyelids down, And steep my senses in forgetfulness ? Toung. Tired Nature's sweet restorer, balmy sleep ! Haste, haste,'8weet stranger, from the peasant's cot, The ship-boy's hammock, or the soldier's straw. Whence sorrow never chased thee : with thee bring, Not hideous visions, as of late ! but draughts Delicious of well-tasted, cordial rest ; Man's rich restorative ; his balmy bath. That supplies, lubricates, and keeps in play The various movements of this nice machine. FvUer. It is a shame when the church itself is a cemetery, where the living sleep above ground, as the dead do beneath. 897. SOCIETY. Sh. Society is no comfort to one not sociable. Gowper. Man in society is like a flower. Blown in its native bed ; 't is there alone His faculties, expanded in full bloom, Shine out ; there only reach their proper use. Mm. Society is the balm of life. Should any one be entirely excluded from all human society, he would be wretched. Ih. Men were formed for society. It is one important end for which they were created rational beings. No man was made solely for himself ; and no man is capable of living in the world totally independent of society. The wants and weakness of mankind render society necessary for their conyenience, 504 '#« SOCIETT. safety, and support.. God has formed men with different powers and faculties, and placed them under different circumstances, that they might be able to promote each other's good. Some are wiser, richer, and stronger than others, that they may direct the conduct, supply the wants, and bear the burdens, of others. Some are formed for one, and some are formed for another employment, and all are qualified for some useful business, which is conducive to the general good of society. The whole frame and contexture of mankind makes it appear that they were designed to live in society. The power of speech, or the faculty of communicating their ideas to each other, is peculiar to the human species, and indicates the Creator's .design in their creation ; but without society, language would answer no valu- able purpose. The longer men have lived in society, the more disagreeable and terrible is the thought of being excluded from it (2, p. 443.) Em. It becomes all men to seek the general good of society, in return for the benefits they receive from it Though the general good of society sometimes r pi'to? individual members to give up private good for public, yet it is always to be sup- posed, that individuals receive more advantage than disadvan- tage from society on the whole. Indeed there is scarcely any comparison in this case. The public blessings are immensely groat and numerous. They are more in number than can be reckoned up, and greater in >vorth than can be easily described. The most independent individuals owe their principal independ- ence to society ; and the most retired and inactive persons feel the happy influence of society, though they seem to be detached from it. It becomes all who possess the powers and sensibilities of humanity, to make suitable returns for the benefits they receive from the general good of society. No man can reflect upon that constant stream of good which is perpetually flowing down to him from well-regulated society, without feeling his obligation to maintain and support it. Should this stream of happiness cease to flow, the most stupid would feel their loss, and realize their obligation to promote the general good of society. Let the head of society cease to direct, and the hands SOLITUDE, SOPHISTRT, SOUL OP MAN. iOO to execute, and all the other members of the public body would soon find themselves in a poor, wretched, miserable state. (2, p. 446.) 898. SOLITUDE. Zimmermann. Those beings only are fit for solitude, who like nobody, are like nobody, and are liked by nobody. Solitude — the audience-chamber of God. Young. O, lost to virtue, lost to manly thought, Lost to the noble sallies of the soul. Who think it solitude to be alone ! 899. SOPHISTRY. Mn. To reason justly from a false principle is the perfection of sophistry, which it is much more difiicult to expose, than to refute false reasoning. It is easy to discover any error in &lse reasoning, and by just reasonin;;^ no refute it. But if men reason justly from any principle, whether true or false, their reasoning is conclusive, and the moro it is examined the more conclusive it will appear. We often find as strong and conclusive reasoning in favor of error as in favor of truth. The only pro- per way, therefore, to expose the errors of profound sophisters, is to make it appear that they have built all their just and con- oiasive reasonings upon some false or absurd principle. 900. SOUL OF MAN. Young. Know'st thou the importance of a soul immortal ? Behold this midnight glory : worlds on worlds 1 Amazing pomp I Redouble this amaz«:i ; Ten thousand add ; and twice ten thousand more ; Then weigh the whole : one soul outweighs them alL Scott. What is best for the soul is really best. HaU, R. In appreciating every other object, it if» easy to exceed the proper estimate. But what would be the funeral obsequies of the lost soul ? Where shall we find tears fit to be wept at such a spectacle ; or could we realize the calamity in all its extent, what tokens of commiseration and concern would be deemed equal to the occasion ? Would it suffice fcv the sun to veil his light, and the moon her brightness ; to cover the ooeaa with mourning, and the heavens with sackcloth ; or were 4S 506 SPEAKOrO, SPECULATION, SPENDTHRIFTS) SPRINO. the whole fabric of nature to become animated and vocsl, would it be possible for her to utter a groan too deep, or a cry too piercing, to express the magnitude and extent of such a catastrophe ? Mat. 16 : 26. What is a man profited, if he shall gain the whole world, and lose his own soul ? or what shall a man give in exchange for his soul ? [See 204, 693.] • 901. SPEAKING IN PUBLIC. Better send away hearers longing than loathing. Wither^oon. Never rise to speak, till you have something to say ; and when you have said it, cease. •^ peaking without thinking, is like shooting without taking idm. Discretion in speech is more than eloquence. 902. SPECULATION, SPECULATORS. Many brilliant speculations are shining soap-'bubbles, which turn to nothing as you gaze at them. Ed. That 's not the worst evil — 7%ey turn peculators over to nothing, 903. SPENDTHRIFTS. Never spend money before it is your own. Ed. Those spendthrifts who squander both the bounties of Providence and the charities of their friends, require a guardian. 904. SPIRITUAL, SPIRITUALITY. Ed, A spiritual mind is the effect of habitual meditation upon spiritual beings and objects.' Spring. Spiritual views of Christ are never steeped and drugged into the soul by subtle opiates and alcoholic poisons, stealing upon the nerves and senses, and superinducing that dreamy and exquisite sensibility which, by weak minds, b so often mistaken for the fervors of pietv- 905. SPRING. Sweet Spring, of days and roses made, Whose charms for beauty vie ! Thy days depart, thy roses fade, ! . Thou, too, alas ! must die. 906. STANDARDS. JnnoA. To the law and to the testimony : if they i^eak not STZALINO, STEWARDS, 8TBENOTH, STUDY, 8TUFIDITT. 507 aooording to this word, it is because there is no light ia them. JBd. Many standards stand upon nothing. 907. STEALING. The partaker is as bad as the thief. Set a thief to catch a thief. One thief who steals, makes a hundred su£fer suspicion. An unjust acquisition is like a barbed arrow, that must be drawn backward with horrible anguish, or be our destruction. £kL The most heinous stealing is " man-stealing." 908. STEWAHDa JEd, Christians are stewards of Christ, who is the owner of the provisions, and of them. To obey his.instructions, and serre him &ithfully, denying themselves as he did while upon earth, is the true test of real discipleship. 909. STRENGTH. ffemoM. Strength is bom. In the deep silence of long-suffering hearts ; , Not amid joy. JEkL It is persevering obedience to God that makes one strong in the Lord, — the only true and durable strength. 910. STUDY. Solomon. Much study is a weariness to the flesh. Study begets a love of study. JSki. Study demands a proper exclusion from cares and inter- ruptions. "Through desire, a man having separated himself, seeketh and intermeddlcth with all wisdom." Hence a life of noise, bustle, confusion, sight-seeing, travelling, .dissipation, pic- nics, company, projects, and experiments, is not favorable to study and literary eminence. 911. STUPIDITY. Whelpley. " (Ironical.) Let stupidity remain stupid. Ed. Probation, death, judgment, eternity, providence, judgments^ reason, conscience, and indeed all things spiritual, and even ani* i»ate, are at war with stupidity. Still it marvellously prevails.[555] 912. STYLE. Jdp. WiVeins. Obscurity in writing commonly indicates dark- 508 STYLE. ness in the mind : the greatest learning is to he seen \a the greatest plainness. P(^e. Where leaves abound, Much fruit of sense beneath is rarely found. vith all your niiglit. Determination is power. If the prwpect be dark, kindle up the fire of resolution that nothing but death can extinguish. 931. TERROR. Sometimes the universal air Seems lit with gliastly flame; 514 THEOLOGY, THEORIES, THINKERS. Ten thousand thousand dreadful eyes Are looking down in blame. Ed. The terrors experienced by war, by fire, by stormy winds, by beasts of prey, and various other causes of fear and consternation, are intended as beacons and experimental warn- ings of the infinitely more dreadful " terrors of God," or " terror of the Lord," that will fall upon the incorrigibly wicked, who are destined to be " utterly consumed with terrors," in respect to their hopes and expectations of good, and all their valued and valuable interests. 932. THEOLOGY. Em. Theology is the master-science. Law, physic, and all other sciences are inferior to it. 'Tis an amazing thing to understand divinity.^ This world has scarcely produced as many theological lumi- naries as there have been generations: Jb. Theology — the science which theologians comprehend less and less, as they advance. lb. Theological reading is the most entertaining to all per- sons who delight in the greatest and best of Beings, and who value eternal things more than temporal. 933. THEORIES. Theory is the guide to practice, and practice the life of theory. Ed. Human theories have hitherto been modified by human errors and imperfections. Very plausible and popular theories in philosophy, religion, ethics, and goveniment have been and are yet to be exploded. Truth and time will yet make great revolutions in popular opinion. The surprising changes and revolutions of the past, are to be outdone by greater ones in time to come. God " will overturn, overturn, overturn." 934. THINKERS, THINKING. Dr. Ide. Comparatively few think much on religious sub- jects, without the aid of others. The great majority go as far as they are led, and no farther. And many of those who mean to think for themselves, do not pursue their independent investi- gations far enough to form a definite opinion of their own. Their opinions are made up, insenr 'bly perhaps, in view of the \f% THOUGHT, THOUGHTS. 515 arguments of others, the soundness of which they have admitted without examination. A mind without thinking, is but a dark chaos of comfortless ideas, conceptions, and feelings. Lavater. Thinkers are as scarce as gold ; but he, whose thought comprehends his subject, and who pursues it uninterrupt- edly and fearless of consequences, is a diamond of enormous size. Nevins. The sublimest thoughts are conceived by the intel- lect, in connection with pious emotion. A man of few words is not necessarily a man of few thoughts : the depths of the sea may be in commotion, when the surface is noiseless. 985. THOUGHT, THOUGHTS. Thoughts, like fruits, require time to ripen ; and when ripe, drop jff and are fit for use. Thoughts that defile the mind, should be put away instantly, (as we take up a coal of fire from a Brussels carpet,) before they make a permanent impression. Entertain no thoughts, which you would blush at in words. Young. Guard well thy thoughts ; our thoughts are heard in heaven. Consecrate to God the first-fruits of your daily thou^ts. Cato. Speech is the gift of all ; thought, of but few. In proportion to the richness of thought, is the difficulty of giving it a dress worthy of itself. One great and kindling thought, though from a retired and obscure man, likj the sun ma; illumine and quicken a^^ Tuture generations. £d. Our thoughts all possess the quality of immortality ; for each one is recorded in the book of God's remembrance, and will be distinctly called up as a witness at the great day, and often called to mind by our consciousness ever afterwards. 3. Thought begets thought : hence, intellectual treasures will forever increase geometrically. lb. God has an eternal use for each one of our thoughts, and he will prevent all others. " Nothing formed in vain," is the true theology and philosophy. 516 TIDES, TIME. 936. TIDES. Sh, There is a tide in the atTairs of men, Which, taken at the flood, leads on to fortune ; Omitted, all the voyage of their life Is bound in shallows and in miseries. Time and tide wait for no man. 937. TIME. Cotpper. The lapse of time and rivers is the same ; Both speed their journey with a restless stream : The silent pace with which they steal away. No wealth can bribe, no pray'rs persuade to stay ; Alike irrevocable both, when past, And a wide ocean swallows both at last. 5 Though each resemble each in every part, A diflTrence strikes, at length, the musing heart : Streams never flow in vain ; where streams abound, How laughs the land, with various plenty crown'd ! But time, that should enrich the nobler mind, Neglected, leaves a dreary waste behind. Time past, never returns. Moments lost, are lost forever. Time is a narrow isthmus between two eternities. Time flies, man dies, eternity's at hand. Every moment of time is a monument of mercy. Wilcox. Time well employed, is Satan's deadliest foe ; It leaves no opening for the lurking fiend. Toung. The time that bears no fruit, deserves no name. Count that day lost, whose slow descending sun Views from thy hand no worthy action done. New-year's days are Time's mile-stonts, marking his progress towards eternity. Many who find the day too long, think life too short. Time was, is past ; thou canst not it recall : Time is, thou hast ; employ the portion small ; Time fuiure is not ; and may never be : Time present is the only time for thee. Cotton. Short as life is, many find it long enough to outlive their characters, their constitutions, and their estates. TIME, WHAT IS IT ? 517 Lord Bacon. Time '■ he greatest innovator. ^" Time is the test of religion, morals, everything. Sh. The whirligig of time brings in his revenges. If time be of all things the most precious, wasting time must be the greatest prodigality. Lost wealth may be restored by industry; the wreck of health regained by temperance ; forgotten knowledge restored by study ; and even lost reputation won by penitence and virtue. But who can recall his slighted years, and misspent hours, — enstamp them with wisdom, and efface fi-om heaven's record the fearful memorandum of wasted probation ? Swifi. Time is painted with a lock before, and bald be- hind, signifying thereby, that we must take time by the fore- lock ; for when it is once passed, there is no recalling it. £!d. Short and busy as life may be, time affords an ample opportunity for every required duty. 3. Time is no more constantly passing away from us, than coming to us, and in a sense is always present. It is neither too long, nor too short, but just the right length to afford each one an opportunity to do all that is best ^or him to do upon earth. 75. How many would be in consternation, did they know their time would be but one month. Not knowing it will be a single day, mankind are unconcerned about it. How sin stupefies us. 3. Each second of time, on an average, sends one immortal Boul from time into eternity. 938. TIME, WHAT IS IT? Marsden. I asked an aged man, a man of cares. Wrinkled and curved, and white with hoary hairs ; " Time is the warp of life," he said, " O tell The young, the fair, the gay, to weave it well ! " I asked the ancient venerable dead. Sages who wrote, and warriors who bled ; From the cold grave a hollow murmur flowed, " T^me sowed the seeds we reap in this c.bode . " I asked a dying sinner, ere the stroke Of ruthless death life's " golden bowl had broke ; " 44 518 TIME, WHAT IS IT ? I asked him, What is time ? " Time," he replied, " I Ve lost it. Ah ! the treasure" and he died ! I asked the golden sun and silver spheres. Those bright chronometers of days and years ; They answered, " Time is but a meteor's glare,** And bade me for eternity prepare. I asked the seasons, in their annual round, Which beautify, or desolate the ground ; And they replied, (no oracle more wise,) " 'T is folly's blank, and wisdom's highest prize /** I asked a spirit lost — but O the shriek That pierced my soul ! I shudder while I speak I , It cried, " A particle ! a speck ! a mite Of endless years, duration infinite ! " Of things inanimate, my dial I Consul jd, and it made me this reply ; " Time is the season fair of living well ; The path to glory, or the path to hell I" I asked my Bible, and methinks it said, " Thine is the present hour, the past is fled ; Live ! live to day I to-morrow never yet I On any human being rose or set ! I asked old Father Time himself, at last ; f But in a moment he flew swiftly past ; His chariot was a cloud, the viewless wind His noiseless steeds, that lefl no trace behind. I asked the mighty Angel, who shall stand One foot on sea, and one on solid land ! " By Heaven's Great King, I swear the mystery's o'er , — Time wa^" he cried — " but time shall be no more I" Time is the stuff ttiat life is made of. Time is the warp of life, actions the woof. Otilm, Time is the most undefinable, and paradoxical of TIME, TIMIDITT, TITLES. 519 things ; the past is gone, the future is not come, and the present becomes the past, even while we attempt to define it, and like the flash of lightning, at once exists and expires. Nor can it be satisfied, until it has stolen the world from us, and us from the world. It constantly flies from all things, yet overcomes all things by flight, and although it is the present ally, it will be the future conqueror of death. Wisdom walks before it, oppor- tunity with it, repentance behind it ; he that has made it his friend will have little to fear from his enemies ; but he that has made it his enemy, will have but little to hope from his friends. 939. TIME IMMEASURABLY IMPORTANT. £!d. There is one feature of time, when properly considered, that makes it more deeply interesting to the contemplative mind, than any other period of our immortal existence. Jt is a brief probation, upon which our eternal interests are all pending, and which, in each of its successive portions, is destined greatly to affect our immortal state. If the right improvement or abuse of any given portion of time will at all affect or influence our final destiny, this influence for good or for evil is beyond the power of numbers to calculate, or of the created intellect to fathom. Each and every moment of our active probation will be followed with serious effects, " while life, and thought, and being last ; " and hence it is impossible to obtain anything like a comprehensive view of the value of a moment. This thought imparts immeasurable importance to each successive portion of time. It makes this world a solemn world ; and all its oppor- tunities and scenes are laden with unspeakable weight and solemnity. The amusements which are so eagerly sought, and so strongly justified in this life, indicate that " Men have lost their reason." [See 742.] 940. TIMIDITY. A life begun with rashness, often ends with timidity. Ed. Timidity — an involuntary fear of noise and nothing. 941. TITLES. Ed. It should become a law, that matrons have the title of J6*«., even if they do Miss of matrimony. [See 627.] 520 TOBACCO, TOLERATION, TONGUE. 942. TOBACCO. Cotoper. The pipe, with solemn interposing puff, Makes half a sentence at a time enough ; The dozing sages drop the drowsy strain ; Then pause, and puff — and speak, and pause again. Such often, like the tube they so admire. Important triflers ! have more smoke than fire. Pernicious weed ! whose scent the fair annovs ; Unfriendly to society's chief joys, Thy worst effect is banishing for hours The sex, whose presence civilizes ours : Thou art indeed the drug the gard'ner wants. To poison vermin that infest his plants ; * But are we so to wit and beauty blind, As to despise the glory of our kind. And show the softest minds and fairest forms As little mercy as the grubs and worms ? Mussey. Rev. O. Fowler estimates the annual cost of tobacco to the United States at ten millions of dollars ; the time annually spent in its use, at twelve millions ; and the pauper tax occa- sioned by it, at three millions. This estimate of twenty-five millions of dollars, I believe to be considerably below the truth. Ed. If the cost of sickness, and commercial value of time cut off in consequence of tobacco, were not taken in the above estimate, that should be added. It is said the German phy- sicians estimate that near half the deaths of men in that country between eighteen and thirty-five years of age, are occasioned by the use of tobacco. 943. TOLERATION. The most disagreeable and troublesome class of persons are those whom toleration makes intolerant. Ed. To plead toleration in favor of manifest errors, sins, and vices, is absurd and discreditable. 944. TONGUE. Johnson. A man has no more right to say an uncivil thing, than to perform one. TONGUE. 6fl Death and life are in the power of the tongue. If wisdom's ways you wisely seek, Five things observe with care : Of whom you speak, to whom you speak, And how, and when, and where. Your thoughts close, and your countenance loose, will go safely over the world. A fool's heart is his tongue, but a wise man's tongue is his heart. Cecil. If there is any person to whom you feel a dislike, that is the person of whom you ought never to speak. By examining the tongue, physicians find out the diseases of the body, and philosophers the diseases of the mind. Have a care. To whom you speak, of whom, of what, and where. No physician can heal the wounds of the tongue. The tongue is like a race-horse, which runs fastest when it has the least on it. LeighUm. There are but ten precepts in the Decalogue, and two of them, (one in the first, smd the other in the second table,) are bestowed upon flu t(mgxie. Jerome. No o»ie will tell a tale of scandal, except to him who loves to hear it. Learn, then, to check and rebuke the detracting tongue^ by showing that you do not listen to it but with displeas-ure. Cato. We cannot control the evil tongues of others ; but ft good life enables us to disregard them. Chinese Pr. An unlucky word, once escaped from us, can- not be brought back with a coach and six. It is a great misfortune, not to have sense enough to speak well, and judgment enough to speak little. Evil communications corrupt good manners. Thacher. Our Saviour's golden rule furnishes the best bridle for the tongue. Govern your tongue when in company, your thoughts always. Zeno. We have two ears, and one tongue, that we should hear much, and speak little. 44* 522 TOOTHACHE, TRAITORS, TRANSPARENCY, ETC. JEd, Filthy talkers, like persons with a foul breath, spread contamination, and create disgust. lb. The tongue is a kind of irresponsible sword, or scourge, that cowardly persons are very fond of using upon the back of their enemies, whom they dare not face. lb. Parents, like physicians, should closely watch, and thor- oughly restrain the tongues of their children, if they would make them good citizens of the world. 945. TOOTHACHE. Sh. There was never yet philosopher That could endure the toothache patiently. Ed. Decay and pain in the teeth and bones, are kind warn- ings that these earthly tabernacles, even in their most substan- tial parts, are perishable things, and that it is our wisdom to secure that inheritance, which includes a spiritual and glorious body, suited to the most vigorous action and highest enjoyment. 946. TRAITORS. Once a traHor, never again to be trusted. Ed. To avoid being betrayed, beware of making confidents. 947. TRANSPARENCY. Em. There is a dignity in transparency, which universally commands respect. Jb. Those who believe and love the pure and important doctrines of the Gospel, are willing to be made manifest^ and to be known and distinguished from those, who dislike, despise, and reproach the most precious and important principles of the Christian religion. The «oul has no secret, which the conduct does not reveal to critical observers, and which God does not comprehend. 948. TREACHERY, TREASON. One man's treachery may destroy the mutual confidence ot thousands. Treason never prospers, for when it succeeds, none dare call it treason. [See 208.] 949. TRIALS OF THE HEAD AND HEART. It is the greatest triumph of human nature, to pass through TRIBUNALS FOR CAPITAL OFFENCES. 523 wrongs, disappointments, and neglects, without permitting them to harden the heart, or dim the shining of its love. Ed. The wilderness-trial of the Jews, made disclosures of human nature which astonished all their most intelligent and pious leaders, and has astonished and instructed the world ever since. lb. A multitude of the keen trials of the feelings and hearts of mai\kind are self-imposed, being founded in their own disap- pointed, selfish plans, unrighteous projects, prejudices, ignorance, and delusions. Em. All who live in this world are in a state of trial. It is so full of good things and of evil things, that no one who lives in it, can help choosing good or choosing evil. God here ex- hibits himself and the world before mankind, and gives them a fair opportunity to choose him for their portion, or to choose the world. And they cannot avoid making a choice, and one which shall determine their future and eternal destiny. Every person is tried, every day, by all he sees, and hears, and knows, and enjoys, and suffers. This world was made to be a place of trial to all mankind ; and so long as they live in it, it is the most sol- emn and interesting situation in which they could possibly be placed. They have everything to gain or to lose, in this short, probationary state. Every creature, every object, and every event with which they are connected, may have a powerful in- fluence in forming their characters and fixing their condition for eternity. [See 19, 742.] 950. TRIBUNALS FOR CAPITAL OFFENCES. Ed. At the trial of Prof. Webster, the hnmun faculties were greatly excited and fully exerted. The temporal life of a digni- tary was at stake. Trivial circumstances became deeply inter- esting. Time passed imperceptibly, and it occupied a consider- able period to investigate all the cinnunstances that came up. Consequences, pending, clothed each one with interest. What, then, will be the interest and the emotions at the final trial of rational ereatures for eternal life or death ! In each trial, all rational creatures will have a personal as well as general inter* est, though some will have a deeper interest than others. Even ^ij 524 TEITLES, TROUBLES, TRUISMS, TRUTH. idle words will become circumstances replete with interest. Sleep will have no further place. Every eye will be fixed-— every heart in perpetual emotion, during this amazing scene. Time has been ours. Eternity wUl be God's opportunity to annihilate human and infernal imputations ; to clear up his character and conduct, and those of his friends ; and to fix blame where it belongs. lb. At the final trial, all the special-pleading of sinners will only prejudice their cause. ^ Out of thine own mouth will I condemn thee." [See 500-505.] 951. TRIFLES, TRIFLING. Trifles captivate little minds. Ed. Great ones captivate trifles. Md. Trifling is the rule of men ; Christ-like employment, the exception. Smith, Rev, M. Our usefulness must be made to appear in common and trivial offices. The calls to act the hero, are very few. Ih. Most of the critical things in life, which become the start- ing-points of human destiny, are little things. [See 546, 597.] 962. TROUBLES. None ever have been so good or so great as to have escaped troubles. Even our Lord was " a man of sorrows." Ed. A multitude of the troubles of mankind are self-imposed. lb. The best recipe for troubles, is to spread them before the Lord, Uke Hezekiah. [See 19.] 953. TRUISMS. Ed. Deny first-truths, and reasoning is void. If an oppo- nent denies them, we can only add : '' Be not as the horse and the mule, who have no understanding." lb. Some authors have such an aversion to truth, that their productions are sadly deficient in the incontrovertibles. lb. Fundamental truths should be made very clear and familiar truths. [See CO, 105.] 954. TRUTH. Great is the truth, and must prevail. The greatest friend to truth, is time ; her greatest enemy, pr^udice ; and her constant companion, is humility. TRUTH. 525 Truth scorns all kinds of equivocation. Bryant. Truth, crush'd to earth, will rise again ; The eternal years of God are hers : But error, wounded, writhes in pain, And dies amid her worshippers. Couyper. The only amaranthine flow'r on^earth Is virtue ; the only lasting treasure, truth. Vincit omnia Veritas. Truth overcomes all things. D. A. Clarke. Truth is consistent with itself, and incon- sistent with all error. Edwards. I'll speak nothing inconsistent with simple ve- racity. Ed. A most heroic resolution. Em. Truth is the same to the mind, that food is to the hody. Food nourishes and strengthens the body ; truth, the mind. ■ ' 'f.fAjr, D. Truth always fits. It is always congruous, at ^:oes with itself. Every truth in the universe also agrees with all others. Jb. There is nothing so powerful as truth, and often nothing so strange. The keen vibration of bright truth, is hell. There is no truth, however sacred or useful, that has not from time to time stood in jeopardy ; and that would not have been beaten down and trampled in the dust, had not its friends come out for its defence. Backus, A. Error always addresses the passions and pre- judices ; truth scorns such mean intrigue, and only addresses the understanding and the conscience. Truth, to become very interesting, must have frequent and intense meditation. Cmoper. "What 's that which brings contempt upon a book, And him who writes it, though the style be neat, The methoniblo io make any false doctrines appear so important and interesting to mankind. No TSUST, TBUST IN GOD, ULTBAISTS. d87 false doctrines approve themselves to the understandings and consciences of men. They have not the authority of truth. Of all impudence, the greatest is to deny the truth of God. Truth is hated by the bad, because it implies danger and enforces duty. Danger is hated, because it gives pain. But duty or obligation is hated by all except the truthful and dutiful, for its own sake. Cowper. Marble and monumental brass decay, ' And, like the graver's mem'ry, pass away ; The works of men inherit, as is just, Their authors' frailty, and return to dust ; But truth Divine forever stands secure ; Its head is guarded, as its base is sure ; Fix'd in the rolling flood of endless years, The pillar of the eternal plan appears. The raving storm and dashing it defies. Built by the Architect who built the skies. 956. TRUST. If you trust before you try, you '11 repent before you die. Ed. Trust in God is always safe — trust in our own hesurts is always presumptive ; and trust in mankind, though needful to some extent, always demands watchfulness. 967. TRUST IN GOD. Trust in whom you live and move, As infants trust a parent's love. Ed. Trust in God, the last resort, but first relief, of man- kind. ^. Hall. He that taketh his own cares upon himself, loads himself in vain with an uneasy burden. I will cast all my cares on God : he hath bidden me : they cannot burden him. Henry. We do not trust God, but tempt him, when our ex- pectations slacken our exertions. Fearless let him be, whose tmst is in God. *T is best to depend on him, who is independent, i. e., on God. 958. ULTR ;iSTS, ULTRAISM. Ed, Ultraism is of diffei-ent lands. TiiPt which jroes beyond truth and righteousness, equally transcends sound expediency, 528 UMBBAGE, UNBELIEF, UNDERSTANDING, UNITY. and is always censurable. That which transcends practical wisdom, and runs into the visionary, doubtful, and chimerical, is objectionable. But merely waging a Christian warfare against popular errors, delusions, and vices, whether religious, moral, political, or national, and carrying truth, righteousness, and expediency beyond popular prejudice, opinion, and feelings, is no censurable ultraism, but, on the contrary, is in strict ac- cordance with the example of Christ and his apostles. [See 33, 792.] 95J). UMBRAGE. Umbrage should never be taken, where offence was not in- tended. Md. And where oft'ence is intended, it is well to over- come the evil with good, and leave umbrage to the weaker brethren. 960. UNBELIEF. Unbelief makes the world a moral desert, where no Divine footsteps are heard — where no angels ascend and descend — where no Divinity adorns the fields, feeds the fowls of heaven, or regulates events. It makes nature, this beautiful garden of Grod, a mere automaton ; and the scenes of Providence, a for- tuitous succession of events ; and man, a creature of accident ; and prayer, a useless ceremony. It annihilates every vestige of heaven that remains upon earth, and stops the way to every higher, holier region. 961. UNDERSTANDING, He who understands amiss, concludes worse. Strength of understanding is one of the best guides to truth| and best guards against error. We do not possess, what we do not understand. Ed. A quick understanding, and right apprehension of truths and facts, like the power of description, of comparing, and putting together in a system, are qualities of very superior minds. 962. UNITY OF PURPOSE. Em. Beware of deviating from your original plan. To know one prr>fession only, ia enough for one man. If you > CHRISTIAN, HQW ATTAINED. 555.9 understand and practise two,,p?op][e will give you business in neither. PauL This one thing I do. JSd, Many people change and multiply objects of pursuit, to the great injury of their usefulness. Manifold projects de- feat specific accomplishments. 2(13. UNITY, CHRISTIAN, HOW ATTAINED. Mn. The most direct and effectual method, professed Chris- tians can possibly take, to become united in sentiment, is prac- tically to acknowledge the word of God to be the only infallible standard of truth and error. The Bible is a magnet, which will draw all men to the same point, if they will only yield to its attractive influence. Let them only think, and speak, and walk, by the same rule, and they will become perfectly united in sentiment and practice, without condescension to eaoh other. Jb. There is no propriety, nor prospect of success, in at- tempting to unite the professed friends of Christ in brotherly love, without first uniting them in the belief of the same essen- tial doctrines of the Gospel. Obseirvatory. Real Christian union can exist just so far as truth, God's own undeformed and unmutilated truth, is received into the hearts of men. When men think and feel aright, then will > thiey think and feel «/tfe, and walk together in love un- feigned. Until then, they never will, and never can, and never should, do so. Any combinatipn which tends to arrest the pro- gress of investigation, and which fplds into one undistinguishinn; embrace, beauty and deformity, God's truth and man's pewer- sions 9f it, does not hasten Christian union, but hinders it. It attempts to protect those plants which our Heavenly Father has not planted, and whidi he will liave rooted up. It is not by smothering the truth, in any portion of it, but by " speaking the truth in love," that we " may grow up into him, in all things, which is the head, even Christ; from whom, the whole body fitly joined togetlier, axid compacted by that which every joint fiupplieth, according to the effectual working in the measm-e of every part, maketh increase of the body, unto the edifying of itself in love." [See 134.] 4tf 630 17NIVERSALISM, USEFULNESS, VACANCY. 964. UNIVERSALISM. The lat** Dr. Harris, of Dunbarton, one day met Gren. P., a champion for universal salvation, who conotmenced a defence of his faith, and was proceeding in his argument, when the dec- tor observed : " Gen. P., it is of no use for us to contend, as w*j shall probably not convince each other. But one thing I sup- pose you will admit. I can treat your religion as I please : I can turn from it as an utter abomination ; I can despise it ; I can spit upon it, and ti-ample it under my feet ; and yet, after all, be saved, sha n't I, Gen. P. ? But it will not do for you to treat my religion so ; if you do, you are a lost man" [See 604.J 965. UNREGENERATE DOINGS. Bellamy. Unregenerate doings are like Continental money — worthless. Ed. The late Dr. Perrine of Auburn, N. Y., after hearing a discourse before a large ecclesiastical body, that favored the encouragement of unregenerate doings, said to a friend in N. Y. city, "We have got to go over the whole ground of unregenerate doings again," — alluding to past discussions which had estab- lished a somewhat general conviction that they ought not to be encouraged. 966. USEFULNESS. Study to be useful, rather than diverting. Ed. A poser to the editorial corps. Measure your life by usefulness, not by years. Ed. The usefulness of a pious life, earnestly devoted \o doing good, as Grod requires, cannot be estimated till the heavens and the earth pass away. God has kindly established a reach to earthly usefulness, that will not fully appear till the revela- tions of the great day. lb. Gi'iat usefulness is within the reach of every sane per- son in the world, however degraded, despised, and unlettered. Let any person honor and obey God as he requires, and devote himself as he ought to the cause of general benevolence, and his example and efforts would be highly beneficial. 967. VACANCY, VACUUMS, ETC. As air rushes into a vacant space, troubles rush into a vacant VALOR, VANITY OF HUMAN LIFE. 581 mind. And as the smallest quantity of air will expand and fill a vacant place, so the least trouble will fill a vacant soul. Thacher. Philosophers say. Nature abnors a vacuum. What, then, would be her convulsions, could she look into the skulls of some of our politicians, editors, and preachers ? 968. VALOR. Valor is useless without discretion. jS^. Dare to do your duty always. This ns the height of true valor. 969. VANITY, VAIN-GLORY. Whelpley, Were not vanity a principle of absolute levity, some men carry enough with them, every day, to crush an ele- phant to death. He whose ruling passion is the love of praise, is a slave to every one who has a tongue for flattery and calumny. The vain man is everybody's fool. Vain-glory blossoms, but never bears. What persons have of vanity, they lack in understanding. Vanity, if successful, becomes arrogant ; if unsuccessful, ma- lignant. They who are over-anxious to know how the world values them, will seldom be set down at their own price. [See 81, 278, 666, 734.] 970. VANirvr OF HUMAN LIFE. Burke. What shadows we are, and what shadows we pursue I King. Like to the falling of a star, Or as the flights of eagles are ; Or like the fresh Spring's gaudy hue, Or silver drops of morning dew ; Or like a wind that chafes the flood, Or bubbles which on water stood : Ev'n such is man, whose borrow'd light Is straight call'd in, and paid to-night. The wind blows out, the bubble dies ; The Spring entomb'd in Autumn lies. The dew dries up, the star is shot ; The flight is past, and man forgot. 6^^ VARIETY, VICE, VICE ENSLAVES, ETC. Toimg. Man wants but little ; nor that little long; How soon mufet he resign his very dust, Which frugal nature lent him for an hour. [See 389.] 971. VARIETY. Ed. Gk)d h{U) a distinct model ibr every ratimal creatore he forms ; as he has a particular end fbr each one to answer. Cowper. Variety 's the very spice of life, That gives it all its flavor, 972. VICE. Pope. Vice is a monster ol' so frightful mein. As, to be hated, needs but to be seen ; But seen too oft, familiar With her face. We first endure, then pity, then embrace. Webster, D. Some persons lose their abhorrence of criuie, in their admiration of its magnificent attd pleasing exhibitions. FranJdin. What maintains on6 vice, would bring up two children. Vice is off6h its o\*ti pntiishment ; rarely its own cure. Every vice fights agaiilst nature. Ckie vice is more expensive than ten virtues. Ed. Then the vilcious must pay heaVy ta^es, or make others support them, Which they prefer. CoUon. The martyrs to vice far exceed the martyrs to virtue, both in Endurance and in number. So blinded are we by our pa^sidns, that we suffer more to b^ dt^omM than to be saved. Since vice is usually CMiceived of iii hideous colors, we are the more prone t6 be deceived by it, when it comes in an at- tractive form and dress. Vice stings us, even in ouif pleasures ; but Virtu6 consoles us, even in our pains. One vice adds fuel to an6tb6r. Ed. Vice — a screw that holds men fast fbsf the officers of justice. 973. VICE ENSLAVES AND RUINS. Vice and indolence make more slaves than oppression. Em. Intemperance, prodigality, luxury, and debauchery, VICE ENSLAVES AND RUINS. 538 not only violate the laws of religion and virtue, and disturb the peace and harmony of families ; but at the same time, set the nearest and firmest friends at variance, dissolve the con- nections of trade, and fill the minds of rulers with more con- cern to supplant their rivals, than to promote the common interest and freedom of their subjects. lb. Vice has the same effect upon the body politic, that sickness has upon the natural body. The body politic is com- posed of innumerable moral ties and connections, which like veins and nerves, give strength and freedom to all its members. The ties of religion, the ties of virtue, the ties of friendship, the ties of commerce, the ties of office, and the ties of customs and habits, so long as they retain their proper force, do more to pro- mote the union and happiness of a people, than all their civil laws and constitutions. But it is the nature of vice to affect such fine and tender chords of society, and by dissolving these, to throw the whole body politic into great and fatal convulsions. By destroying these moral and social ties, vice effectually saps the foundation of freedom, and completely prepares a people for the shackles of slavery. For nothing but the rod of arbi- trary power is sufficient to restrain and govern a people, who have lost their virtue, and sunk into vice and corruption. Such a people are neither fit to enjoy, nor able to assert and maintain their liberties. They must be slaves. lb. Vice is the bane of a republic, and immediately saps the foundations of liberty. If our industrv, economy, temperance, justice, and public faith, are once extinguished by the opposite vices, our boasted constitution, which is built upon the pillars of virtue, must necessarily fall. And if any other form of government should happen to arise from its ruins, it must be one which springs from corruption, which is administered by corruption, and which tends to spread and perpetuate cor- ruption. iS. Vice destroyed the liberties of Greece. Vice subverted the freedom of Rome. Vice deprived the Christian church of her invaluable rights and privileges, and subjected multitudes of the meek and harmless followers of Christ U> all the usurp** 45* J.'.iujiiussmBsp^srnMsipi'i ' 534 VICTORY, VIRTUE, VISITORS, VIVACITY. tion aiid cruelty of the man of sin. Vice, in these, and all other instances, first preyed upon the nerves and sinews, before it attacked the vitals of Kbert j. Bui though vice be sometimes) slow in its progress, yet in the course of its operation it never fails to destroy the freedom of a people. No instance, we pre- sume, can be produced, where vice had pervaded all ranks and classes of a civil community, but it finally involved them in slavery and ruin. Whole nations are now living witnesses (rf this melancholy truth ; and the cries and groans of millions are con- stantly proclaitning to the world, that vice and slavery are in- separably connected. [See 800, 881, 895.] 974. VICTORY. The most glorious victory over an enemy, is to convert hinl into a friend. ' 975. VIRTUE. Virtue is the greatest ornament, and good setise the best equipage. Virtue that parleys is near a surrender. Virtue needs no outward pomp ; her very countenance is so full of majesty, that the proudest pay her respect, and the pro- fanest are awed by her presence. Our virtues would be spoiled by spiritual pride, did not our sins and vices mortify them. [See 614, 618, 797.3 976. VISITORS, VISITING. Tedious Visitors, — the loiterer, who makes appointments he never keeps ; the consulter, who asks advice he never follows ; the boaster, who seeks for praise he does not merit ; the com- plainer, who whines only to be pitied ; the talker, who talks only because he loves to talk always ; the profane and obscene jester, whose words defile ; the drunkard, whose insanity has got the better of his reason ; and the tobacco-chewer and smoker, who poisons the atmosphere and nauseates. 977. VIVACITY. Vivacity in youth is often mistaken for genius, and solidity for dulness. £!d. Vivacity is the supreme excellence dmong the French, and passes at par value everywhere. VOCIFERATION, WAR. 585 978. VOCIFERATION. Truth and honesty have no need of loud protestations. Ed. Vociferation is a good mark of a bad cause. ' 979. WAR. War is death's feast. Napokon. War — the trade of barbarians, and the art of bringing the greatest physical force to bear on a single point. Chnnning. War turns men into beasts of prey. He who preaches up war, is a fit chaplain f r Pandemonium. War is murder set to music. Whelpley. Nearly one half the whole mass of human exer- tions, has been directed to the art of killing and injurin^j men. VarU. Conquest — an action by which we gloriously seize the property of others. Bishop Taylor. Though little thefts and petty mis<';i fi are interrupted by the laws, yet if a mischief become public and great, acted by princes, and effected by armies, and robberies be done by whole fleets, it is virtue, it is glory. One murder makes a villain ; a million makes a hero. Carlyle. A battle in the war-field is a terrific conjugation of the verb, to kill, — ' I kill, thou killest, he kills ; we kill, ye kill, they kill, dl kill.' [See 816.] 980. WAR, IMPOLITIC. FranJdin. The foolish part of mankind will make wars from time to time with each other, not b-^ving sense enough otherwise to settle their difficulties. Paris paper. Napoleon lost as many as three hundred thou- sand of his soldiers, and destroyed as many more of his enemies, and yet won no territory permanently, and died in exile. Madison. Of all the enemies ofpuMic liberty, war is perhaps the most to be dreaded. It is the parent of armies ; and from these proceed debts and taxes : and armies, debts, and taxes, are the known instruments for bringing the many under the dominion of the few. In war, too, the discretionary power of the executive is extended ; and all the means of seducing the mind are added to those of subduing the force of the people. 536 WAR LAMENTATION. No nation could preserve its freedom in the midst of continued warfare. 981. WAR LAMENTATICsN. English paper. Fight ! fight ! fight ! Though a thousand fathers die ; Fight! fight! fight! Though thousands of children cry ; Fight! fight! fight! Whilst mothers and wives lament ; And fight ! fight ! fight ! Whilst millions of money are spent. Fight! fight! fight! Should the cause be foul or fair ; Though all that 's gained is an empty name And a tax too great to bea: ; An empty name and a paltry fame, And thousands lying dead ; Whilst every glorious victory Must raise the price of bread. War ! war ! war ! Fire, and famine, and sword ; Desolate fields and desolate towns, And thousands scattered abroad, With never a home and never a shed ; Whilst kingdoms perish and fall. And hundreds of thousands are lying dead ; And all — for nothing at all. u\.h ! why should such mortals as I Kill those whom we never should hate ? 'T is obey your commander, or die, — 'T is the law of the Sword and the State. For we are the veriest slaves That ever had their birth ; For to please the whim of a tyrant's will, Ts all our use on earth. WAR UNCHRISTIAN. 537 War! war! war! Musket, and powder, and ball ; Ah ! what do we fight so for ? Ah ! why have we battles at all ? 'T is justice must be done, they say, The nation's honor to keep : Alas ! that justice is so dear, And human life so cheap ! T is sad that a Christian land — A professedly Christian State — Should thus despise that high command, So useful and so great. Delivered by Christ himself on earth, Our constant guide to be : To *lov'e our neighbors as ourselves, And bless our enemy.' 982. WAR UNCHRISTIAN. Lord Falkland. I abominate war as unchristian. I hold it to be the greatest of human crimes, for it includes all others, — violence, blood, rapine, fraud, — everything which can deform the character, alter the nature, and debase the name of man. James. From whence come wars and fightings among you ? Come they not hence, even of your lusts, that war in your members ? Seeker. Instead of praying one for another, warriors make a prey one of another. Edward*^ ( Tryon). The patriot should never speak of war, but as the ruin of nations ; the philanthropist, but as the ruin of men ; the Christian, but Jis in utter and irreconcilable con- flict with the principles and teachings of the Prince of Peace : and all, with horror and loathing, as the very spirit of a darker world, seeking to anticipate perdi(ion in this. 983. WAR CONTAMINATES. £m. War is always prejudicial to the interests of piety and virtue. Bamtt. Who has ever told the evils, curt^es, and crimes of I I 588 WAR HORRIBLE AND DESOLATING. war ? Who can describe the horrors of the carnage of battle ? Who can portray the fiendish passions which reign there ? Who can tell the amount of the treasures wasted, and of tbf^ blood that has flowed, and of the tear§ that have been shed over the slain? Who can register the crimes which war has originated and sustained ? If there is anything in which earth, more than in any other, resembles hell, it is in its wars. Roht. Hall. War is the fruitful parent of crimes. It reverses all the I'ules of morality. It is nothing less than the temporary repeal of the principles of virtue ; a system out of which almost all the virtues are excluded, and in which nearly all the vices are included. Whatever renders human nature amiable or respectable, whatever engages love or confidence, is sacrificed at its shrine. [See 881, 973.] 984. WAR, HORRIBLE AND DESOLATING. Em. War diminishes the numbers and wastes the wealth of nations. War obstructs the progress of science, and destroys the works of ages. War corrupts the hearts and lives of men, and wounds the interests of religion an'] morality. War spreads a general gloom over the beautiful \ i. t&'v» *• «. wisje nipn to know he is a fool. Some men > :t. wise, and some are o^^^r-wise. It is wise to begin life witii the \cai,X. show and exj^^nse ; you can easily increase boti., but not er«^il_>' diminish either. The wile learn both wisdom and folly from fools. A wise and prudent man will reap a harvest of knowledge from his enemies. ■i: 544 WISHES, WISHING, WIT. Ed. The profoundly wise are willing and anxious io learn ; the superficial, to teach. Ih. To be " wise unto salvation," is the true wisdom. Lvke 16:8. The children of this world are, in their genera- tion, wiser than the children of light. Ed. That is, they pur- sue worldly idols and objects with more zeal, uniformity, and consistency, than Christians pursue their benevolent ends and objects. [See 102, 766.] 999. WISHES, WISHING. Toung. Wishing, — the constant hectic of a fool. Ih. Wishing, of all employments, is the worst. If wishes were horses, beggars would ride. 1000. WIT. Sh. Brevity is the seal of wit. Wit is folly, unless a wise man has the keeping of it. Locke. Wit lies most in the assemblage of ideas, and putting those together with quickness and variety, wherein can be found any resemblance, thereby to make up pleasant pictures and agreeable visions in the fancy ; judgment, on the contrary, lies in separating ideas wherein can be found the least difference, thereby to avoid being misled. There are many men of wit, to one man of sense. Pope. True wit is nature to advantage dress'd ; What oft was thought, but ne'er so well sxpress'd ; Something, whose truth convinc'd at sight we find, That gives us back the image of our mind. A man may be a fool with wit ; but not with judgment. Wit once bought, is worth twice taught. Ed. That, however, is the jewel, which comes without being bought or taught. Ed. Wit loses its power, when united with malice. Pope. In search for wit, so/jje lose their common sense. It shows the want of wit, when one is always attempting to be witty. Prrfer solid sense to wit, unless wi! is very sensiblci^ Ed. Frothy and foolish wit, should be " I., ghed » scorn." lb. Af\e .vit, though less brilliant and ai ? nr. is often more solid. WITCHES, WITCHCRAFT, WOMEN. 646 Talleyrand was celebrated for his wit ; George III., because he had not a bit. Ed. What i famous thing it is, to be either something or nothing ! [See 84.] 1001. WITCHES, WITCHCRAFT. Those who believe in witches, witches are. Ed. One plausible witch, bewitches a multitude. 1002. WOMEN. Virtue, modesty, and truth are the guardian angels of woman. Henry. Woman was not taken from man's head, to rule over him, nor from Yob feet, to be trampled upon, but from his stefe and under his arm, to be protected, and near his heart, to be cherished and loved. Woman has one more fibre in the heart than man, but one less cell in the brain. . Female delicacy is the best guard of female honor. Compassion is the highest excellence of woman, and charity the root from which it springs. Female sympathy and pity are some of the finest touches of nature's pencil. Ledyard. I have observed amr me, uniformly so ; rthd to add to this virtue, so wt>rthy of the appellati tn of benevolence, these actions have been performed in eo free and kind u manner, that, if I . I . ^m #• •« iS 546 •woman's piett. was dry, I drank the sweet draught, and, if hungry, ate the coarse morsel with double relish. Em. Wojfl ' '. v\ ill write letters as well as men. Tytki It ia ! ■.,, ewhat extraordinary, that most of the revo- lutions in the Roman State, should have owed their origin to women. Rome owed the abolition of the regal difmity, and the establishment of a republic, to a woman. To a woman she owed her deliverance from the +vranny of the decemviri, and the restoration of the ccnsuiar govertixnent ; and to a woman, she owed the change of the constitution, by which the plebeians became eligible to the highest offices of the commonwealth. [See 344.] 1003. WOMAN'S PIETY. Em. There is more sincere and ardent piety among women, than among men. There are a great many more women pro- fessing godliness, at this day, than there are men ; and we can scaicely help believ'ing that they are, in proportion to their numbers, more godly. Though they move in a smaller sphere, yet they move in a sphere, which affords them the best oppor- tunities of promoting morality and piety ; which must be allowed to be the most important interests in the world. The first impressions made upon the minds of children and youth, are always the deepest and most permanent ; and women have the first and best opportunities of making such impressions. If they are pious, they will not fail to instil the first principles of virtue aud piety. And a children are taught in their early age, so they commonly appear and act, when they come upon the stage of life. 1004. WOMAN'S RIGHTS. Mrs. E. Little. " The Rights of Woman" — what are they? The right U labor and to pray ; The rig) t '."af eh while others sleep; The right o «'r oi lers' woes to weep ; The riglit to succor in reverse ; The right to bless while others curse ; * The right to love whom others scorn ; The right to comfort all that mourn ; ■wondjSiis, wonderful, "WOEDS. 547 The right to shed new joy on earth ; > The right to feel the soul's high worth ; The right to lead the soul to God, Along the path her Saviour trod ; — The path of meekness and of love, The path of faith that leads above. The path of patience under wrong. The path in which the weak grow strong. Such Woman's Rights — and Grod will bless And crown their champions with success. Said Napoleon to Madame de Stael, " What have wbmen to do with politics ? " She replied, " Women have much to do with politics, when politics bring their heads in danger." 1005. WONDERS, WONDERFUL. JEd. The wonder-working God may accomplish wonders by the existence of every rational creature he has formed, and by every event and action of this probationary life. The more we advance, the more wonders appear. The Divine works are wonderfully ninute, as well as wonderfully vast ; wonderfully various, as well as wonderfully uniform ; wonderfully adapted to their ends, as well as wonderful in their end. 1006. WORDS. Prof. Wilson. The knowledge of words is the gate of scholarship. The history of a word is often more instructive than the history of a campaign. Pope. Words are like leaves ; and where they iuost abound, Much fruit of sense beneath is rarely found. High words indicate low manners. Goodell, W. I never so hated words as since I have been writing my commentary on Matthew ; — I have so many ideas crowding upon me, and so little room for words ! Alas ! alas ! what can I do ? The words take up so much space, I have to contrive every possible way of getting rid of whole scores of them. And then again, the words wrap up the idea in so many folds, that its fine edge is entirely lost. I try to tear them off as I would bandages, and I trample them under my feet with I 548 WORLD, ITS VALUE AND DANGLRS. Utter detestation. O that I could make every idea stand out in bold relief, without being all muffled up in these naughty words I [See 790.] 1007. WORLD, ITS VALUE AND DANGERS. This world is his who enjoys it The world is a great book, of which those who never travel, scan but one page with their own eyes. Ed. Mankind commonly go out of the world before they acquire much accurate knowledge of it or of themselves. Toung. The world 's a stately barque, on dangerous seas, With pleasure seen, but boarded at our peril. AUamont. The world has ruined me. Congregationalist. God's dear children are in a hostile land. Ever since the fall in Eden, this world has been a revolted province of the Prince of Peace. " The heathen rage, and the people imagine a vain thing ; the kings of the earth set them- selves, and the rulers take counsel together, against the Lord and against his anointed, saying. Let us break their bands asunder, and cast away their cords from us." Em, This is a glorious world when viewed and conquered by faith. It is full of the goodness of the Lord. It tends to lead the minds of Christians to God, and to give them a delight- ful view of all his glorious perfections, and of all his wise, and holy, and gracious designs. Here are more than ten thousand different species of living creatures, which display the wisdom of God in their formation, and in the vast variety of purposes which they answer; and which display the extensive and diffusive goodness of God in supplying their innumerable wants. Among tlie noblest works of God in this lower world are the immense multitudes of mankind who are rational and immortal beings, and who exhibit an astonishing uniformity and variety in their features, talents, dispositions, and pursuits. These are all wonderfully and fearfully made, and display the power, the wisdom, the goodness, and the sovereignty of their great and glorious Creator. It is here that God is employing angels and men in carrying on his greatest, wisest, and best designs, and preparing things for the final, fullest, and br^htest display of WORLDLY CONFORMITY, WORLD UNSATISFYING. 549 all his glory. Such is this world, when viewed by the eye of faith in the Scriptures of truth. And this great and good world was made, and is governed, for the benefit of true believers, who are the heirs of salvation. And when they view the world in this light, it appears to be their friend, and not their enemy ; for all the great things, good things, evil things, and mean things in it, are mutually conspiring to promote their holiness and happiness, both in time and eternity. 1008. AVORLDLY CONFORMITY. Em. Christians never have any occasion to conform to the world. The great controversy between them and the world is, which shall conform to the other. The world always desire and endeavor to constrain or persuade Christians to conform to them, though they know that God has forbidden them to be conformed to the world. They are constantly and heartily en- gaged to gain the victory over Christians, and whenever they do gain the victory over one or more Christians, they exult and triumph. But if Christians would constantly live by faith, they would constantly gain the victory over the world, and constrain them to confonn. The conquered must always be the conform- ists. Do we not see some individual Christians live so uni- formly a life of faith, that they constrain all with whom they are connected and concerned, to be 'conformed to them, and pay homage to their faith and piety ? And does not this more vis- ibly appear, whenever God pours out his Spirit iy uncommon effusion, and enlivens the graces of Christians, and awakens and converts sinners ? Christians, then, emphatically overcome the world, and the world are constrained to submit. The truth is, that if Christians would live by faith, as they ought to live, and not conform to the world, the world would always conform to them. 1009. WORLD, UNSATISFYING. Em. The things of the world have always proved unsatis- factory to the heirs of immortality. Solomon had more wis- dom, more knowledge, more wetilth, more fame, and more prosperity, than any other king before or after him. But all these great and splendid objects united, were utterly insufficient I' 550 WORM, -WORSHIP OP GOD, WRATH, WRITINa. to satisfy his rational and immortal mind. They left him in a stated of mental poverty and disquietude, which extorted the ex- clamation, " Vanity of vanities, all is vanity and vexation of spirit. The eye cannot be satisfied with seeing, nor the ear with hearing. He that loveth silver cannot be satbfied wiiJi silver, nor he that loveth abundance with increase." 1010. WORM, WORMS. , You tread on a worm, and it will turn. The worm of the stiU — more venomous, if not more destruc- tive, than all the insects of creation. Ed. Worms are the servants of God, and fulfil the designs of bis providence. The great and the minute, alike, are his. 1011. WORSHIP OF GOD. Em. To worship God is to acknowledge his absolute su- premacy, by prayer or praise, or some other external expres- sion of supreme respect. There can be no proper worship of God, which is totally distinct from words and actions. Mere internal affections towards him, do not constitute Divine wor- ship. Men may, internally, love, and fear, and obey God, without worshipping him. Worship always implies an imme- diate address to God, and some external expression of supremo regard to him. [See 768.] 1012. WRATH, DIVINE. * Young. He weeps 1 the falling drop puts out the sun ; He sighs ! the sigh earth's deep foundation shakes. If, in his love so terrible, what then His wrath inflam'd ? his tenderness on fire ; Like soft, smooth oil, outblazing other fires. Ed. The wrath of God is a feature of his supreme beauty. It is glorious, as a just expression of his holy displeasure at sin. It is desirable, as a proper vindication of trutli and righteous- ness. Who can read the overthrow of Haman, and not in- wardly admire the Divine justice that overtook him ? Tl ? will yet appear all other expressions of Divine vengeance. 1013. WRITING, HAND-WRITING. Ed. There ar^ two letters, much used in hand-writing, which require a suspension of tlie pen — the small » and t ; the one to YIELDING, YOUTH, YOUTHFUL ADVICE. 551 be dotted, and the other to be crossed. To avoid this delay in Vmtii^ is a desideratum. It is well wo hy of the exercise of one's ingenuity to invent some simple construction of those let- ters, which will answer this end. Let our artists devise the needful remedy for this delay in writing. [See 117, 145.J 1014. YIELDING. Yielding pacifies great offences. Ed. Yielding oft-n proves to be a conquest. 1015. YOUTH. Blair. If the spring puts forth nc blossoms, in summer there will be no beauty, and in autumn no fruit So if youth be trifled away without improvement, manhood will be contempti- ble, and old age miserable. Arabian Pr. The remembrance of youth is but a sigh. Youth is the season for making and retaining improvements. Youthful moralizers are likely to become experienced judges. The flower of youth never appears more beautiful, and is never so fragrant, as when it bends towards the sun of righteous- ness. Grood manner?, grace, and truth, Are ornaments in youth. Happy is he, who knows his follies in his youth. 1016. YOUTHFUL ADVICE. Em, Seek knowledge while others cull flowers, for flowen will fade, but knowledge will endure. Give yourself more t(> thinking than to reading, for reading without thinking will make you vain, rather than knowing. Your teachers can give you words and ideas, but tlioy cannot give you knowledge. You can derive real knowledge fron* no other source than from your own mental exertions. Learn to think steadily, closely, and acutely, upon every subject to which your instructors direct your attention. IHair. Graceful in youth is the tear of sympathy, and the heart that melts at the tale of woe. Chesterjiefd. While young, hoai*d up a great stoc.< of knowl- ea^e ; though in that season of dissipat'on, you may not have '''M' 552 ZEAL. occasion to spend much of it, yet, a time will come, when you will need it to maintain you. >* .1 41^' 1017. ZEAL. *«? " Mn. Zeal is the most bold, active, persevering spirit, that ever possesses the minds of men. It never suffers them to abate their exertions, nor to neglect any opportunity of promoting the cause in which they are engaged. It inspires them with reso- lution and fortitude to meet and overcome all opposition. It awakens and invigorates all their powers of body and mind, and stimulates them to the greatest activity, patience, and per- severance. The fire of zeal, like all other fire, the longer it bums, and the wider it spreads, the more it attracts everything around it to feed its flame. A growing ardor, resolution, and activity always mark the character and conduct of those, whose minds are absorbed and governed by the passion of zeal. 3. False zeal may rise as high as true, and indeed much higher ; because it is extremely apt to estimate its object above its intrinsic and comparative importance. Besides, when a totally selfish heart is awakened into zeal, there is nothing in it to stem the tide of affections, which all unite and harmonize in the ardent pursuit of a selfish end. False zeal, therefore, often differs from true in its appearance as well as in its nature. True zeal is a strong, steady, uniform, benevolent affection ; but false zeal is a strong, desultory, boisterous, selfisli passion. JSd. Let true zeal chanicterize all the readers of this book, while they live, and then- cud shall be glorious ; their existence, immeasurably valuable. [Sec 287.]