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O! LET the Christian bless that glorious day,
When outward forms shall all be done away;
When we in spirit, and in truth alone,
Shall bend, O God! before thy awful throne,
And thou our purer worship shalt approve,

By sweet returns of everlasting love. TO be humble in all our actions, to avoid every appearance of pride and vanity, to be meek and lowly in our words, actions, dress, behaviour, and designs, in imitation of our blessed Saviour, is worshipping God in a higher manner, than they who have only set times to fall low on their knees in devotions. He that contents himself with necefsaries, that he may give the remainder to those that want it; that dares not to spend any money foolishly, because he considers it as a talent from God, which must be used according to his will, praises God with something that is more glorious than songs of praise.

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PRACTISE humility, and reject every thing in dress, or carriage, or converfation, that has any appearance of pride.

HUMILITY is fo amiable a quality, that it forces our esteem wherever we meet with it. There is hardly a possibility of despising the meanest person that has it, or of esteeming the greatest man that wants it.

LET every day be a day of humility; condescend to the weaknesses and infirmities of your fellow-creatures, love their excellencies, encourage their virtues, relieve their wants, rejoice in their prosperities, compassionate their diftress, receive their friendihip, overlook their wickedness, forgive their malice, be a fervant of servants, and condescend to do the lowest offices.

AS God has created all things for the common good of all men, lo let that part of them which is fallen to your share, be employed as he would have all employed, for the common good of all.

THE

THE greatest finners receive daily instances of God's goodness towards them; he nourishes and preserves them, that they may repent, and return to him. Do you therefore imitate God, and think no one too bad to receive your relief and kindness, when you see that he wants it.

AT thirty, man fufpects 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 magnanimity of thought
Resolves; and re-resolves : then dies the same,

ON SYMPATHY,

LET stoics boast the cold relentless heart,
This bosom knows in grief to fympathise;

Nor would I with the soft sensation part,
For pleasing paflions with the painful rise.

Benevolence, soft gentle pity, knows
The wish to comfort tho' the with be vain,

Her tender heart still melts at others woes,
Nor centers in itself its bliss or pain.

Her I would ever cherish in my breast,
For her's aře moral virtues, are divine,

Her laws are Nature's, God's, and therefore beft;
His precepts make my neighbours int’rest mine.

When friendship adds her soft engaging ties,
What duty bids, is choice, is pleasure here;

By fympathy our joys increasing rise
And grief is softened by the mingling tear.

Not stoic fortitude should e'er controul
Its force, in grief or joy when friendthip flows;

Religion only should command the soul,
And bound alike our pleasures and our woes,

LET us all endeavour so to live now, as we shall with we had done when we come to lie upon our death-beds; or as we shall then resolve to live, in case God should continue our lives to us. Let us peruse those things now,

which we shall be able to think of and reflect upon with pleasure when we come to die, and forsake all thofe things, the remembrance of which at that time will be bitter to us, Let us now, 'whilst we are well and in health, cherish the same thoughts and apprehensions of things, that we shall have when we are fick and dying: let us now despise this vorld as much, and think as ill of fin, as seriously of God and eternity, as we shall then do. For this is the great commendation of the righteous man, that every one defires to die his death, that at last, all men are of his mind and persuasion, and would choose his condition, “ die the death of the righteous, and let my last end be 6 like his."

" Let me

SINCERITY fignifies a simplicity of mind and manners in our conversation and carriage one towards another, singleness of heart, discovering itself in a constant plainness, and honest openness of behaviour, free from all infidious devices, and little tricks, and fetches of craft and cunning"; from all false appearances, and deceitful disguises of our. selves in word or action; or yet more plainly, it is to speak as we think, and do what we pretend and profess, to perform and make good what we promise, and, in a word, really to be, what we would seem and appear to be.

AN heart that rightly computes the difference between temporals and eternals, may resolve with the Prophet,

Although the fig-tree shall not blossom, neither shall fruit “ be in the vine, the labour of the olives shall fail, and “ the fields shall yield no meat; the flocks shall be cut off “ from the fold, and there shall be no herds in the stall, yet “ I will rejoice in the Lord, I will joy in the God of my " salvation."

FRUGALITY is good, if liberality is joined with it. The first is leaving off superfluous expences; the last besowing them to the benefit of others that need. The first without the last begins covetousness; the last without the first begins prodigality: both together make an excellent temper. Vom. II,

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HOW bleft the man who free from care and strife,
Leads not with lux’ry, but content, his life ;
Who walks with health, where temp’rance points the way,
And joins with gratitude to praise or pray;
From pleasure's cup with just disdain who turns,
No yet for honour's glitt'ring pageant burns ;
Who looks with pity where pale av'rice pines
O'er gems, and gold yet rip’ning in the mines.
To fretful paflion leaves each childish toy,
And aims, with glorious zeal, at reason's joy:
Who marks the wonders of creating pow'r,
From heav'n's bright orb, to earth's uncultur’d flow'r;
Sees nature, taught of God, dispense her laws,
And traces all things upward to their cause;
To moral science, higher still would rise,
And asks of sacred wisdom, to be wife;
Yet stops where awful mystery draws the veil,
And trusts, where angels muft of knowledge fail :
Whose

eyes

turn'd inward, his own heart explore,
Try all its depths, and trace it o'er and o'er,
Who bounds the wand'ring with, the tow'ring thought,
And toils to practise all that Jesus taught.

He, cloth'd in heav'nly arms, shall still prevail
When fin and fatan, and the world assail.
No fabled Ægis, faith’s immortal shield
He lifts, and knows the Spirit's sword to wield;
Salvation's helmet shall his brows defend,
And the fierce fight in more than conquest end.
In heav'n's high tow'rs his triumph is decreed,
And peace eternal is the hero's meed.
How blest the mortal, who but falls to rise,
Who fights on earth, to triumph in the skies !

AN exalted station always brings with it a weight of cares, and he is happier who, in the humble vale of life, pursues his way in the paths of reason and of virtue, than he who shares the favours of a Prince, or the applauses of a giddy multitude.

TO

TO aspire after things beyond your reach, is to expect more than you are entitled to, or than reason can delire. Remember the declaration of the apostolic writer : They “ who will be rich, fall into temptation and a snare, and “ pierce themselves through with many sorrows.” Observation and reflection will easily point out the impropriety and folly of those who, on their first setting out in life, launch into dangerous and unwarrantable schemes.

HASTEN to reform yourself, that you may labour with success in the reformation of others.

VERY few tempers have wisdom and firmness enough to be proof against Hattery; it requires great consideration, and a resolute modesty and humility, to resist the infinuations of this serpent.

IN your ordinary calling, fee that you undertake nothing but what is lawful in its end; and endeavour to accomplish nothing by any but by lawful means, that you may have always the comfort of a conscience void of offence. Nay, you should even do more; you should endeavour to act so fingle and sincere a part, as to be beyond the imputation of a fraud, that all who know you may put the moit unbounded confidence in your integrity.

There are many other calumnies which we may naturally expect from the malicious, and it ought to trouble us very little to hear them; but it must be extremely distressing to a good man to be but fufpected of dishonesty " What « would it profit a man, if by the secret and dark myiteries ss of trade he gain the whole world, and lose his own soul ? Would the heaps of his dishonest wealth administer con“ folation in a dying hour? Would these alleviate his • horrors in the views of a certain and swiftly approaching 66 diffolution ?-No!

“ Now plung'd in forrow, and besieg'd with pain,
“ He finds too late all earthly riches vain,
“ Disease makes fruitless every fordid fee,
" And Death still answers —What is gold to me?

WERE

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