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he was comely: in manners, courteous. He was exempt from all pride or arrogance; and in his highest exaltation was easy of access, and remarkably affable. His charity was unbounded, and his kindness to his dependants made their services appear like offices of love and gratitude, not the compulsion of superiority and duty.' His downfall, it is true, was similar to Wolsey's, and from a similar cause, viz. the revenge and malice of a libidinous king. But Essex's case excited far greater sympathy, because his character, his principles, and his conduct had more effectually commanded the esteem of the public. After all, Wolsey's conduct is only in keeping with that of thousands, less distinguished among the poor, who have suddenly and unexpectedly come to property, and who, through pride and prodigality, have been soon reduced to greater indigence than before.

12. Little pride, as it is termed, appears sometimes in Christian teachers: I recollect two ministers, a few years ago, were advertised in the same bill to preach charity sermons at a chapel in Cambridge. One was a polished, educated man; the other was an elderly, plain man of great religious experience, and though he made little pretensions to literature, commonly so called, he always attracted large congregations. The former was so mortified to see his name coupled with the latter that he had not sufficient prudence to conceal it, and did all but actually refuse to preach. The latter, ever indifferent to such trifles, far out-stript him in the interest he gave and the collection he raised.

13. The sayings of an eminent minister are often

verified: 'Good men do many bad things:''Good men are not always wise.'1 Alas! how pride impregnates the human heart, blinds our eyes, warps our judgment and misguides our conduct. Call it not little pride, or a just, or a necessary pride. The least spark is capable of inflaming a whole nation,

14. The conceited temper, which strangely bewitches many, is a close branch of the proud. They might have all the wisdom and tact in the world. A person of this stamp is wiser than seven men that can render a reason.' These wiseacres can do any thing and every thing, and every body else is a fool. They are quite positive as to the correctness of their own opinions, and are sure and certain nobody sees so clearly, nor can act so cleverly as they.

15. Two young ladies were trying to convince me the other day that they were too wise to be happy. They wished to assert an independency of opinion, and that it was wrong to comply with any thing, however immaterial in itself, against their judgment or inclination. When upon a party of pleasure with several young people, they choose to walk while others sit still, and to sit still while others walk. Wishing to lead rather than be led, they render themselves unamiable, when, by trifling compliances, they would secure universal

esteem.' 2

16. The conceited temper is often developed in the manners, dress, walk, sitting, speaking, reading, display of learning, family connexions, acquaintances, &c. It is disagreeable to see some

1 Nemo mortalium omnibus horis sapit. Plin.
2 Acton's Essays.

ministers manifest conceited habits in the pulpit : so precise about their robes, hair, white hands, white pocket handkerchief, wristbands, tucker, rings, eye-glass, spectacles, action, tone, pronunciation, criticism, self-importance, &c. It is equally disagreeable to see a man adjusting his gold watch with its fine chain and seals (perhaps the only seals of his ministry) about the branch candlestick, when there is a clock right before him. If he read his sermon, both clock and watch are equally useless to him, as he must needs go through without regard to time: and perhaps neither he nor the extempore preacher ever looks at one or the other till the end of the discourse, when, with equally puerile conceit, he disentangles the pretty toy.

17. There is another species of conceit, which indicates a narrow spirit, and is the more disgusting as it prevails almost exclusively among the teachers of Christianity. I allude to the manner of shaking hands, which circumstance in itself adds doubly to the rudeness of the act, that is, to extend one or two fingers. Some, both episcopalian and sectarian ministers, who happen, more from incidental circumstances, perhaps, than any superior merit, to have a better church or chapel, or better fortune in marriage, will offer one or two fingers to their inferior brethren, while to their equals they will give the hand, and to their superiors they will be as obsequious as other people. Some will excuse themselves probably by saying, it is only a habit, and done without intention of offence, and I should partly believe it if they treated all alike; but where distinction of degrees is uniformly maintained, and individuals are com

plimented with from one to half a score fingers, according to the supposed size or merit of each,I must either attribute intelligence to the fingers, (!) or a fixed intention to the man who exercises such partiality. It surely would be more creditable wholly to refuse the hand than grudgingly extend a part: the former would be manly, the latter is insulting. I once, in company with other clergymen of different degrees, waited on a vicar, of no great note certainly, who, on our departing, gave the full palm to my friends, (a rector and a vicar) but to me only two fingers,-why? because I had the misfortune to be only a beneficed curate. Now only suppose I were made a bishop, and who knows but I may?-should I not then stand a chance of being honoured with this vicar's whole hand? Albeit I should not be more essentially worthy, as to any virtue in the mitre, than I now am,--but then I should be the bishop! I have made it a rule since then, when any one has offered me a part of his digits, either to give him the same number in return, or draw my hand to its proper place. What proud, ridiculous conceit! in men of learning too; yea, in ministers of the lowly Jesus! If such men would take a trip to New York, they would soon be taught better manners.

18. The angry temper is known and read of all men. Seneca's book on this subject might shame many Christian professors. He writes: To descend to the particular branches and varieties of anger would be unnecessary and endless. There is a stubborn, a vindictive, a quarrelsome, a violent, a froward, a sullen and morose kind of anger. And then we have this variety in complication :

one goes no further than words; another proceeds immediately to blows, without a word speaking; a third sort break out into cursing and reproachful language; and there are that content themselves with chiding and complaining.' How often have we seen the sullen and morose anger developed in the domestic circle: Mrs. Malkin was often known to sulk through a whole day, and even for a week together, and would not speak a word. Thus, as if nursing her wrath to keep it warm,' she made things perfectly disagreeable; and anon she would break out into the opposite extreme of voluble passion. I knew a person who, from a slight offence, took it in her head not to take her meals for three days. I also knew a servant who, if a cross word were spoken, would sullenly keep from dinner or other meals from vexation. This is perhaps the most innocent mode of shewing revenge; for though it save not the master's table in the long run, it may yet be serviceable to the angry person to fast occasionally.

19. The envious temper is another foul but prevalent defect of our nature; and though less visible than anger, it is not less vile in its principle, and is probably more pernicious in its effects.

Envy came next; envy with squinting eyes,
Sick of strange disease,-his neighbour's health;
Best then he lives when any better dies,

Is never poor but in another's wealth.

On best men's harms and griefs he feeds his fill,
Else his own maw doth eat with spiteful will,

Ill must the temper be where diet is so ill.1

20. Envy has no holidays, says Lord Bacon: on which the distinguished Mrs. More has the fol

1 Fletcher's Purple Island.

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