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equally on her temper and on her capacity. Endowed with a great command over herself, she soon obtained an uncontrolled ascendancy over the people. Few sovereigns of England succeeded to the throne in more difficult circumstances ; and none ever conducted the government with so uniform success and felicity.

5. Though unacquainted with the practice of toleration, the true secret for managing religious factions, she preserved her people, by her superior prudence,m from those confusions in which theological controversyr had involved all the neighbouring nations; and though her enemies were the most powerful princes of Europe, the most active, the most enterprising, the least scrupulous, she was able, by her vigour, to make deep impressions oli their state ; her own greatness meanwhile remaining untouched and unimpaired.

6. The wise ministers and brave men who fourished during her reign, share the praise of her success; but instead of lessening the applause due to her, they make great addition to it. They owed all of them, their advancement to her choice; they were supported by her constancy: and, with all their ability, they were verer able to acquire an undue ascendancy over her.

7. In her family, in her court, in her kingdom, she reinained equally mistress. The force of the tender passions was great over her, but the force of her mind was still superior: and the combat which her victory visibly cost her, serves only to display the firmness of her resolution, and the loftiness of her ambitious sentiments.

8. The fame of this princess, though it has surmountedo the prejudices both of faction and of bigotry, yet lics still exposed to another prejudice, whico is more durable, because more natural; and which according to the different views in which we survey her, is capable either of exalting beyond measure, or diminishing the lustre of her character. This prejudice is founded on the consideration of her sex.

9. When we contemplate her as a woman, we are apt to be struck with the highest admiration of her qualities and extensive capacity ; but we are also apt to require some more softness of disposition, some greater lenity of temper, some of those amiable weaknesses by which her sex is distinguished. But the true method of estimating her merit, is to lay aside all these consideram tions, and to consider her merely as a rational being,

placed in authority, and intrusted with the government of maukiau.


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SECTION XII. a Defer-ence, đêr-er-ense, regard, ro ficent

f De-tain, de-táne', to withhold, keep Ble-bese, di-base', to reduce, sink, a back dulterate

2 Drudge, drådje, to Labour in mean c Cringe, kiYnje, bow, sorvile civility, offices 10 shrink

in Toil, 1811, to labour, weary d Ter-ror, tër'-sir, great fear, cause of i Cas-u-al-iy, kazh'- Al-te, accident ten

j Vo-lup-lu-ous, volá p'-tshú-os, luxu+ Splen did, splen'-did, showy, magni rious

The slavery of vice. 1. The slavery produced by vice appears in the dependence under which it brings the sinner, to circumstances of external fortune. One of the favourite characters, of liberty, is the independence it bestows. He who is truly a freeman is above all servile compliances, and abject subjection. He is able to rest upon himself: and while, he regards his superiors with proper deference,« neither debasest himself by cringinge to them, nor is tempted to purchase their favour by dishonourable means. But the sinner has forfeited every privilege of this nature.

2. His passions and habits render him an absolute dependent on the world, and the world's favour ; on the uncertain goods of fortune, and the fickle humours of

For it is by these he subsists, and among these bis happiness is sought ; according as his passions determine him to pursue pleasures, riches, or preferments. Having no fund within himself whence to draw enjoyment, his only resource is in things without. His hopes and fears all hang upon the world. He partakes in all its vicissitudes; and is moved and shaken by every wind of fortune. This is to be, in the strictest sense, a slave to the world.

3. Religion and virtue, on the other hand, confer on the mind principles of noble independence." The upright man is satisfied from himself.” He despises not the advantages of fortune, but he centres not his happiness in them. With a moderate share of them he can be contented ; and contentment is felicity. Happy in his own integrity, conscious of the esteem of good men, reposing firin trust in the providence, and the promises of God, he is exempted from servile dependence on other things.


4. He can wrap himself up in a good conscience, and look forward, without terror,' to the change of the world. Let all things shift around him as they please, he believes that, by the Divine ordination, they shall be made to work together in the issue for his good and therefore, having much to hope from God, and little to fear from the world, he can be easy in every state. One who possesses within himself such an establishment of mind, is truly free.

5. But shall I call that man free, who has nothing that is his own, no property assured ; whose very heart is not his own, but rendered the appendage of external things, and the sport of fortune ? Is that man free, let his outward condition be ever so splendid,e whom his imperious passions detains at their call, whom they send forth at Their pleasure, to drudges and toils and to beg his only enjoyment from the casualtiesi of the world?

6. Is he free, who must bear with this man's caprice, and that man's scorn ; must profess friendship where he hates, and respect where he contemns; who is not at liberty to appear in his own colours, nor to speak his own sentiments; who dares not be honest lest he should be poor!

7. Believe it, no chains bind so hard, wo fetters are so heavy, as those which fasten the corrupted heart to this treacherous world ; no dependence is more contemptible than that under which the voluptuous, the covetous, or the ambitious man, lies to the means of pleasure, gain, or power. Yet this is the boasted liberty, which vice promises, as the recompense of setting us free from the salutary restraints of virtue.


SECTION XIII. a De-lin-e-ate, de-1?n'-e-ate, to design, d Prin-ci-plo, prio-se-pl, element, origipaint, describe

nal cause b In-teg-ri-ty, in-têg'-gre-te, honesty, e Re-proach-ful, ré-protsh'-ful, oppropurity, intirenees

brious, shameful c Un-sta-ble, on-sla-bl, not fixed, irres | Tra-duce, trd-ddso', to calumniale


The man of integrity: 1. It will not take much time to delineates the character of the man of integrity, as by its nature it is a plain one, and easily understood. He is one, who makes it his constant rule to follow the road of duty, according as the word of God, and the voice of his conscience,

point it out to him. He is not guided merely by affections, which may sometimes give the colour of vistue to a loose and unstablec character.

2. The upright man is guided by a fixed principles of mind which determines him to esteem nothing but what is honourable; and to abhor whatever is hase or unworthy, in moral conduct. Hence we find him ever the same ; at all times, the trusty friend, the affectionate relation, the conscientious man of business, the pious wor shipper, the public spirited citizen.

3. He assumes no borrowed appearance. He seeks no mask to cover him; for he acts no studied part; but he is indeed what he appears to be, full of truth, candour, and humanity. In all his pursuits, he knows no path but the fair and direct one; and would much rather fail of success, than attain it by reproachful means. He never shows us a smiling countenance, while he meditates evil against us in his heart.

4. He never praises us among our friends; and then joins in traducings us among our enemies. We shall never find one part of his character at variance with anoth

In his manners he is simple and unaffected ; in all his proceedings, open and consistent.



SECTION XIV. a Pas-sive, pas'-siv, unresisting, suffer-j U-ni-ver-sal, yả-ne-vér'-sål, general, ing

total 6 As-sent, &s-sent, consent, agreement k Sub-stance, sůl'-stanse, essential part © A-dopt, d-dopt', to make him a sop\l Re-lent, re-lènt', to soften, grow moist

who is not so by birth, to pursue a-m De-mea-nour, de-me-når, behaviour, py particular method

deportment d Dis-tin-guish, dis-ting'-gwish, to note, n Cour-te-by, kår'-td-se, elegance of

divide, discern 8 Syc-o-phant, sik’-8-fánt, a flatterer 10 Ad-min-is-ter, &d-min'-nis-tr, to givo, f Su-per-in-duce, sà-per-in-dåse', to supply bring in as an addition

P Re-proof, re-pr88f", blame, reprehenAr-ro-gance, &r'-ro-gänse, pride, pre sion suinption, conceit

la In-quis-i-tive-ly, in-kwiz'-ze-tiv-lè, cuh E-mer-gen-cy, e-mèr’-jén-se, any sud riously, busily in search den occasion

r Ten-our, ten'-vůr, continuity, general i Base-niess, båse'-nēs, beanness, vile




Gentlerss. 1. I BEGIN with distinguishing true gentleness from passivetameness of spirit, and from unlimited compliance with the manners of others. That passive tameness, which submits, without opposition, to every en

croachment of the violent and assuming, forms no part of Christian duty; but, on the contrary, is destructive of general happiness and order. That unlimited complia ance, which on every occasion, falls in with the opinions and manners of others, is so far from being a virtue, that it is itself a vice, and the parent of many vices.

2. It overthrows all steadiness of principle; and produces that sinful conformity with the orld, which taints the whole character. In the present corrupted state of human manners, always to assent, and comply, is the very worst maxim we can adopt. It is impossible to support the purity and dignity of Christian morals, without opposing the world on various occasions, even though we should stand alone.

3. That gentleness therefore which belongs to virtue, is to be carefully distinguished from the mean spirit of cowards, and the fawning, assent of sycophants. It renounces no just right from fear. It gives up no important truth from flattery. It is indeed not only consistent with a firm mind, but it necessarily requires a mani; spirit, and a fixed principle, in order to give it any real value. Upon this solid ground only, the polish of gentleness can with advantage be superinduced.

4. It stands opposed, not to the most determined regard for virtue and truth, but to harshness and severity, to pride and arrogancè,e to violence and oppression. It is properly, that part of the great virtue of charity, which makes us unwilling to give pain to any of our brethren. Compassion prompts us to relieve their wants. Forbearance prevents us from retaliating their injuries. Meckness restrains our angry passions ; candour, our severe judments.

5. Gentleness corrects whatever is offensive in our manners ; and, by a constant train of humane attentions, studies to alleviate the burden of common misery. Its office, therefore, is extensive. It is not, like some other virtues, called forth only on particular emergencies ;' but it is continually in action, when we are engaged in intercourse with men. It ought to form our address, to regulate our speech, and to diffuse itself over our whole behaviour.

6. We must not, however, confound this gentle “wisdom which is from above,” with that artificial courtesy, that studied smoothness of manners, wbich is learned in the school of the world. Such accomplishments, the

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