the two negroes expiring by her with wounds they had given themselves. We see in this amazing instance of barbarity what strange disorders are bred in the minds of those men whose passions are not regulated by virtue, and disciplined by reason. Though the action which I have recited is in itself full of guilt and horror, it proceeded from a temper of mind which might have produced very noble fruits had it been informed and guided by a suitable education. It is, therefore, an unspeakable blessing to be born in those parts of the world where wisdom and knowledge flourish; though it must be confessed there are, even in these parts, several poor, uninstructed persons who are but little above the inhabitants of those nations of which I have been here speaking; as those who have had the advantage of a more liberal education rise above one another by several different degrees of perfection. For, to return to our statue in the block of marble, we see it sometimes only begun to be chipped; sometimes rough-hewn, and but just sketched into a human figure; sometimes we see the man appearing distinctly in all his limbs and features; sometimes we find the figure wrought up to a great elegancy, but seldom meet with any to which the hand of a Phidias or Praxiteles could not give several nice touches and finishings. Discourses of morality and reflections upon human nature are the best means we can make use of to improve our minds, and gain a true knowledge of ourselves, and, consequently, to recover our souls out of the vice, ignorance, and prejudice which naturally cleave to them. I have all along professed myself in this paper a promoter of these great ends; and I flatter myself that I do from day to day contribute something to the polishing of men's minds: at least, my design is laudable, whatever the execution may be. I must confess I am not a little encouraged in it by many letters which I receive from unknown hands, in approbation of my endeavours; and must take this opportunity of returning my thanks to those who write them, and excusing myself for not inserting several of them in my papers, which I am sensible would be a very great ornament to them. Should I publish the praises which are so well penned, they would do honour to the persons who write them; but my publishing of them would, I fear, be a sufficient instance to the world that I did not deserve them. ON GRATITUDE TO GOD. "No weak, no common wing shall bear HERE is not a more pleasing exercise of the mind than gratitude. It is accompanied with such an inward satisfaction that the duty is sufficiently rewarded by the performance. It is not like the practice of many other virtues, difficult and painful, but attended with so much pleasure, that were there no positive command which enjoined it, nor any recompence laid up for it hereafter, a generous mind would indulge in it, for the natural gratification that accompanies it. If gratitude is due from man to man, how much more from man to his Maker? The Supreme Being does not only confer upon us those bounties, which proceed more immediately from His hand, but even those benefits which are conveyed to us by others. Every blessing we enjoy, by what means soever it may be derived upon us, is the gift of Him who is the great Author of good, and Father of mercies. If gratitude, when exerted towards one another, naturally produces a very pleasing sensation in the mind of a grateful an, it exalts the soul into rapture when it is employed on great object of gratitude-on this beneficent Being who has given us everything we already possess, and from whom we expect everything we yet hope for. Most of the works of the pagan poets were either direct hymns to their deities, or tended indirectly to the celebration of their respective attributes and perfections. Those who are acquainted with the works of the Greek and Latin poets which are still extant will, upon reflection, find this observation so true, that I shall not enlarge upon it. One would wonder that more of our Christian poets have not turned their thoughts this way, especially if we consider that our idea of the Supreme Being is not only infinitely more great and noble than what could possibly enter into the heart of a heathen, but filled with everything that can raise the imagination, and give an opportunity for the sublimest thoughts and conceptions. Plutarch tells us of a heathen who was singing a hymn to Diana, in which he celebrated her for her delight in human sacrifices, and other instances of cruelty and revenge; upon which a poet who was present at this piece of devotion, and seems to have had a truer idea of the Divine nature, told the votary, by way of reproof, that, in recompence for his hymn, he heartily wished he might have a daughter with the same temper with the goddess he celebrated. It was, indeed, impossible to write the praises of one of those false deities, according to the pagan creed, without a mixture of impertinence and absurdity. The Jews, who, before the time of Christianity, were the only people who had any knowledge of the true God, have set the Christian world an example how they ought to employ this divine talent of which I am speaking. As that nation produced men of great genius, without considering them as inspired writers, they have transmitted to us many hymns and divine odes, which excel those that are delivered down to us by the ancient Greeks and Romans, in the poetry, as much as in the subject to which it was consecrated. This, I think, might easily be shewn if there were occasion for it. When all thy mercies, O my God! Transported with the view, I'm lost Oh, how shall words, with equal warmth, The gratitude declare That glows within my ravish'd heart! Thy Providence my life sustain'd, To all my weak complaints and cries Ere yet my feeble thoughts had learnt Unnumber'd comforts to my soul When in the slipp'ry paths of youth Thine arm, unseen, convey'd me safe, And led me up to man. Through hidden dangers, toils, and deaths, It gently clear'd my way; And through the pleasing snares of vice, More to be fear'd than they. |