the prosperity, and is a fellow sufferer in the adversity of others; and therefore, in the next place, it envieth not.

That charity which suffereth long, is already taught to be resigned to Providence; is not of a querulous, complaining temper, but is easily content, however moderate its condition. That charity which is kind, which interests itself with a warm concern in the welfare of others, will be less apt to repine at their superior prosperity or success. As it delights in relieving the wants and ministering to the happiness of others, so it cannot but take a pleasure in seeing those wants more richly supplied by the bounty of Heaven. It has learnt to adore the goodness of Providence, which imparts itself to all men liberally, and is abundantly shed over all his works; and will be rather thankful for the blessings which it enjoys, than repine at those which it wants. By means of this happy temper, as it extends its own happiness, and makes it common to many, so it in return shares in some degree the prosperity of others, and makes their happiness its own, by rejoicing with them that do rejoice.

Charity vaunteth not itself, is not puffed up, doth not behave itself unseemly. These words import a modest and inoffensive temper, which arrogates nothing to itself, and derogates nothing from others. It is not easy to separate from each other the Christian duties, which in this catalogue are so closely linked together. In the united lustre of so many shining perfections, we cannot well discern, severally and distinctly, the beauties of each. Those which are here men

tioned, humility and sobriety of mind and behaviour, always go together, and are inseparable from that charity which considers all men as its friends and equals; and which forbids us to entertain any degree of contempt for the meanest of our fellow creatures. He, whose thoughts are taken up in admiring his own fancied perfections, seldom thinks the rest of mankind worth much of his concern; whilst the truly charitable person condescends to the poorest and meanest, and invites to his notice those who want his compassion and assistance. For this reason we find the duties of charity and humility frequently, in Scripture, placed together, as having a close dependance on each other: "Put on, therefore, bowels of mercy, kindness, humbleness of mind."-" Be ye kindly affectioned one towards another in brotherly love, in honour preferring one another."

"Charity seeketh not her own;" is not intent only on its own profit or advantage, but employs much of its thoughts in consulting the good of others; does not make its own will the standard of truth, or its own interest the measure of right and wrong. It looks not only on its own things, but has regard likewise to the things of others. It is far from covetousness, and far from ambition; it is not of a fond aspiring humour, projecting schemes of greatness to itself, and pursuing them without any regard to the claims of others. In the competitions in which it may be engaged, it governs itself by the strict rules of reason and equity; thinks not the worse of any for pursuing an interest which interferes with its own, provided it be carried on with the modesty

and ingenuity which it prescribes to itself; is never willingly the author of contention, but rather will recede from the most equitable pretensions, as far as the rules of prudence and discretion will admit, than be the occasion of strife and debate. Even in the offices of humanity and beneficence, charity seeketh not her own; aims not at her own glory and applause, but terminates her views wholly in procuring the happiness, or relieving the misery of others.

The next ornament of the charitable character is that of a meek and quiet spirit; it is not easily provoked. As it allows of no degree of revenge, it endeavours in itself to suppress every motion of anger and resentment; and, as far as is possible, to live peaceably with all men. Hence it is not to be moved by little injuries or offences; and thus often defeats, in the best manner, the malice of its enemies, by resolutely preserving that tranquillity of mind which they attempt in vain to disturb. Not that the person of this character is more insensible to injuries and ill treatment than others. The man who has a general good will for mankind will be himself but too apt to set a value upon the good will and esteem of men, and cannot be unconcerned at the ill returns which, instead of this, he will sometimes meet with; but it is still slow to anger; and, when kindled on any worthy occasion, it burns not with violence, but, as a lambent flame, is gentle in its effects, and will soon be extinguished. Charity spreads a calm over the mind, which no storms of rage and passion can long interrupt or disturb; the heavenly dove dwells there, in the

heart where charity resides; and the peace of God will rest upon it.

Charity thinketh no evil. It is not inclined to think ill of others, but puts the best and most favourable construction upon their words and actions. It does not depreciate their seeming virtues, by ill natured surmises and indirect insinuations; it is not ingenious in finding out motives and designs, which do not appear; but where the actions of men appear fair and commendable, supposes them to arise from the best principles, and gives them their due praise. And as it is not of itself disposed to think any evil, so neither will it hastily give credit to it on the representation of others. It will carefully examine the grounds of every relation, before it will believe any thing to the prejudice of its neighbours; and in these instances is often harder put to it to think well of the tale-bearer, than of the person who is the subject of his censorious remarks.

Charity rejoiceth not in iniquity, but rejoiceth in the truth; it takes no unjust advantages, nor triumphs in any success but what is obtained by the most lawful and innocent methods; it is a stranger to artifice and dissimulation; and places its sole strength and security in honesty and truth. It flatters not, nor applauds the vices of others, but sees with a due concern the prevailing corruption of the world, and is never more pleased than when it sees the cause of truth and virtue prosper. W. ADAMS.

ON THE ADVANTAGE OF ACQUIRING

KNOWLEDGE.

In every period of life the acquisition of knowledge is one of the most pleasing employments of the human mind. But in youth there are circumstances which make it productive of higher enjoyment. It is then that everything has the charm of novelty; that curiosity and fancy are awake; and that the heart swells with the anticipations of future eminence and utility. Even in those lower branches of instruction which we call mere accomplishments, there is something always pleasing to the young in their acquisition. They seem to become every well educated person, -they adorn, if they do not dignify humanity; and what is far more, while they give an elegant employment to the hours of leisure and relaxation, they afford a means of contributing to the purity and innocence of domestic life. But in the acquisition of knowledge of a higher kind,-in the hours when the young gradually begin the study of the laws of nature, and of the faculties of the human mind, or of the magnificent revelations of the gospel,-there is a pleasure of a sublimer nature. The cloud which, in their infant years, seemed to cover nature from their view, begins gradually to resolve. The world in which they are placed opens with all its wonders upon their eye; their powers of attention and observation seem to expand with the scene before them; and, while they see, for the first