4. The man who always lives in this disposition of mind, has not the same dark and melancholy views of human nature, as he who considers himself abstractedly from this relation to the Supreme Being. At the same time that he reflects upon his own weakness and imperfection, he comforts himself with the contemplation of those divine attributes, which are employed for his safety, and his welfare.

5. He finds his want of foresight made up, by the omniscience of him who is his support. He is not sensible of his own want of strength, when he knows that his helper is almighty. In short, the person who has a firm trust in the Supreme Being, is powerful in his power, wise by his wisdom, happy by his happiness. He reaps the benefit of every divine attribute; and loses his own insufficiency in the fulness of infinite perfection.

6. To make our lives more easy to us, we are commanded to put our trust in him, who is thus able to relieve and succour us; the Divine Goodness having made such a reliance a duty, notwithstanding we should have been miserable, had it been forbidden us. Among several motives, which might be made use of to recommend this duty to us, I shall only take notice of those that follow.

7. The first and strongest is, that we are promised, he will not fail those who put their trust in him. But without considering the supernaturale blessing, which accompanies this duty, we may observe, that it has a natural tendency to its own reward; or, in other words, that this firm trust and confidence in the great Disposer of all things, contribute very much to the getting clear of any affliction, or to the bearing of it manfully.

8. A person who believes he has his succour at hand, and that he acts in the sight of his friend, often exerts himself beyond his abilities; and does wonders, that are not to be matched by one who is not animated with such a confidence of success. Trust in the assistance of an Almighty Being, naturally produces patience, hope, cheerfulness, and all other dispositions of mind, which alleviate those calamities that we are not able to remove.

9. The practice of this virtue administers great comfort to the mind of man, in times of poverty and affliction; but most of all, in the hour of death. When the soul is hovering, in the last moments of its separation; when it is just entering on another state of existence, to converse with scenes, and objects, and companions, that are al

together new; what can support her under such tremblings of thought, such fear, such anxiety, such apprehensions, but the casting of all her cares upon HIM, who first gave her being; who has conducted her through one. stage of it; and who will be always present, to guide and comfort her in her progress through eternity? ADDISON.

SECTION XXII.

a Re-cip-ro-cal, rè-sip'-prò-kål, al-jg In-ci-dent, în'-sè-dent, casualty, ternate, mutual.

event.

3 Con-vert, kon-vert', to change h Stealth, stêlth, theft, a secret act. into another state or substance. i Un-ap-pall-ed, un-âp-påwl'd', not c Un-sus-pic-ious, un-süs-pish'-us, having no suspicion.

d De-vout, de-voüt', pious, religious, Godly.

e Trace, tråse, to follow, to mark

daunted.

k Spec-tre, spêk'-tår, an apparition, a ghost.

Shep-herd, shêp'-půrd, one who tends sheep.

m Ex-hib-it, egz-hib'-it, to propose,

to show.

n Gross, grose, corpulent, dull,

coarse.

Piety and gratitude enliven prosperity.

1. PIETY, and gratitude to God, contribute, in a high degree, to enliven prosperity. Gratitude is a pleasing emotion. The sense of being distinguished by the kindness of another, gladdens the heart, warms it with reciprocal affection, and gives to any possession which is agreeable in itself, at double relish, from its being the gift of a friend.

2. Favours conferred by men, I acknowledge, may prove burdensome. For human virtue is never perfect; and sometimes unreasonable expectations on the one side, sometimes a mortifying sense of dependence on the other, corrode in secret the pleasures of benefits, and convert the obtigations of friendship into grounds of jealousy.

3. But nothing of this kind can affect the intercourse of gratitude with Heaven. Its favours are wholly disinterested; and with a gratitude the most cordial and unsuspicious, a good man looks up to that Almighty Benefactor, who aims at no end but the happiness of those whom he blesses, and who desires no return from them, but a devout and thankful heart.

4. While others can trace their prosperity to no higher source than a concurrence of worldly causes; and, often, of mean or trifling incidents, which occasionally favoured their designs; with what superiour satisfaction does the ser

vant of God remark the hand of that gracious power which hath raised him up; which hath happily conducted him through the various steps of life, and crowned him with the most favourable distinction beyond his equals?

5. Let us farther consider, that not only gratitude for the past, but a cheering sense of divine favour at the present, enters into the pious emotion. They are only the virtuous, who in their prosperous days hear this voice addressed to them, "Go thy way, eat thy bread with joy, and drink thy wine with a cheerful heart; for God now accepteth thy works." He who is the author of their prosperity, gives them a title to enjoy, with complacency, his own gift.

6. While bad men snatch the pleasures of the world as by stealth, without countenance from the great Proprietor of the world, the righteous sit openly down to the feast of life, under the smile of approving heaven. No guilty fears damp their joys. The blessing of God rests upon all that they possess; his protection surrounds them; and hence, "in the habitations of the righteous, is found the voice of rejoicing and salvation."

7. A lustre unknown to others, invests in their sight, the whole face of nature. Their piety reflects a sunshine from heaven upon the prosperity of the world; unites in one point of view, the smiling aspect, both of the powers above, and of the objects below. Not only have they as full a relish as others, for the innocent pleasures of life, but moreover, in these they hold communion with their divine Benefactor.

8. In all that is good or fair, they trace his hand. From the beauties of nature, from the improvements of art, from the enjoyments of social life, they raise their affection to the source of all the happiness which surrounds them; and thus widen the sphere of their pleasures, by adding intellectual, and spiritual, to earthly joys.

9. For illustration of what I have said on this head, remark that cheerful enjoyment of a prosperous state, which King David had when he wrote the twenty-third psalm; and compare the highest pleasures of the riotous sinner, with the happy and satisfied spirit which breathes through'out that psalm,-In the midst of the splendour of royalty, with what amiable simplicity of gratitude does he look up to the Lord as "his Shepherd;" happier in ascribing all his success to Divine favour, than to the policy of his councils, or to the force of his arms!

10. How many instances of Divine goodness arose be

fore him in pleasing remembrance, when, with such relish, he speaks of the "green pastures and still waters, beside which God had led him; of his cup which he had made to overflow; and of the table which he had prepared for him in the presence of his enemies!" With what per fect tranquillity does he look forward to the time of his passing through "the valley of the shadow of death unappalled by that spectre, whose most distant appear ance blasts the prosperity of sinners.

k

11. He fears no evil, as long as "the rod and the staff of his Divine Shepherd' are with him; and through all the unknown periods of this and of future existence, commite himself to his guidance with secure and triumphant hope. "Surely goodness and mercy will follow me all the days of my life; and I shall dwell in the house of the Lord for

ever."

12. What a purified, sentimental enjoyment of pros perity is here exhibited! How different from that gross" relish of worldly pleasures, which belongs to those who behold only the terrestrial side of things: who raise their views to no higher objects than the succession of human contingencies, and the weak efforts of human ability; who have no protector or patron in the heavens, to enliven their prosperity, or to warm their hearts with gratitude and trust!

&

SECTION XXIII.

BLAIR.

a He-phes-tion, hè-fès'-tshůn, ale Sti-pend, stl'-pênd, wages, settled Macedonian, famous for his inti

macy with Alexander.

b Si-do-ni-an, sè-dò'-nè-ân, a native of Sidon.

c Dis-in-ter-es-ted,

pay.

fU-ten-sil, yà-tên'-sil, any useful instrument.

g Re-gal, rè'-gå), royal, kingly.

diz-in-têr-ês-h Scep-tre, sep'-tůr, an ensign of royalty.

têd, free from self-interest.

d Ab-da-lon-y-mus, áb-dá-lôn'-è-i Il-lu-sion, il-là'-zhẳn, false show, mus, one of the descendants of the

kings of Sidon.

errour.

k Mur-mur, mår'-mår, a buzz, grumble, to buzz, to grumble. Virtue, when deeply rooted, is not subject to the influence

of fortune.

1. THE city of Sidon, having surrendered to Alexander, he ordered Hephestion to bestow the crown on him whoin the Sidonians should think most worthy of that honour, Hephestion being at that time resident with two young men of distinction, offered them the kingdom; but they

refused it, telling him that it was contrary to the laws of their country, to admit any one to that honour, who was not of the royal family.

2. He then, having expressed his admiration of their disinterested spirit, desired them to name one of the royal race, who might remember that he had received the crown through their hands. Overlooking many, who would have been ambitious of this high honour, they made choice of Abdalonymus, whose singular merit had rendered him conspicuous, even in the vale of obscurity.

d

3. Though remotely related to the royal family, a series of misfortunes had reduced him to the necessity, of cultivating a garden for a small stipend, in the suburbs of the city. While Abdalonymus was busily employed in weeding his garden, the two friends of Hephestion, bearing in their hands the ensigns of royalty, approached him, and saluted nim king.

4. They informed him that Alexander had appointed him o that office; and required him immediately to exchange ais rustick garb, and utensils of husbandry, for the regals obe and sceptre. At the same time, they admonished him, when he should be seated on the throne, and have a nation n his power, not to forget the humble condition from which ne had been raised.

5. All this, at the first, appeared to Abdalonymus as an illusion of the fancy, or an insult offered to his poverty. He requested them not to trouble him farther with their impertinent jests; and to find some other way of amusing themselves, which might leave him in the peaceable enjoyment of his obscure habitation.-At length, however, they convinced him, that they were serious in their proposal; and prevailed upon him to accept the 'regal office, and ac company them to the palace.

6. No sooner was he in possession of the government, than pride and envy created him enemies; who whispered their murmurs in every place, till at last they reached the ear of Alexander. He commanded the new-elected prince to be sent for; and inquired of him, with what temper of mind he had borne his poverty.

7. "Would to Heaven," replied Abdalonymus, "that I may be able to bear my crown with equal moderation: for when I possessed little, I wanted nothing: these hands supplied me with whatever I desired," From this answer Alexander formed so high an idea of his wisdom, that!