When Babel was confounded, and the great
Confederacy of projectors, wild and vain,
Was split into diversity of tongues,
Then, as a shepherd separates his flock,
These to the upland-to the valley those,
God drove asunder, and assigned their lot
To all the nations. Ample was the boon
He gave them, in its distribution fair

And equal; and he bade them dwell in peace.

Peace was awhile their care; they plough'd and sow'd
And reap'd their plenty without grudge or strife;
But violence can never longer sleep

Than human passions please. In every heart
Are sown the sparks that kindle fiery war;
Occasion needs but fan them, and they blaze.
Cain had already shed a brother's blood;
The deluge washed it out, but left unquench'd
The seeds of murder in the breast of man.
Soon by a righteous judgment in the line
Of his descending progeny was found
The first artificer of death; the shrewd
Contriver, who first sweated at the forge,
And forced the blunt and yet unblooded steel
To a keen edge, and made it bright for war.
Him Tubal named, the Vulcan of old times,
The sword and falchion their inventor claim;
And the first smith was the first murderer's son.

CowPER-The Task.

THE SICKLE AND THE SWORD.

There went two reapers forth at morn,
Strong, earnest men were they,—
Bent each at his appointed task

To labour through the day.

One hied him to the corn-field, where
Ripe stood the golden grain;

He reaped, and bound it into sheaves,
And sang a merry strain.

And lo! the other takes his stand
Where rolls the battle's tide;
His weapon, late so clear and bright,
With crimson stains is dyed.

And furiously he tramples down,
And lays the ripe grain low;
He is death's reaper, and he gives
An oath with every blow.

To which of these two lusty men
Most honour should we give,—
He who destroys, or works to save
The food whereby we live?

And by the Mighty Judge of all,
Which think ye is abhorred;

Which deems he best for man to use,
The SICKLE or the SWORD?

H. G. ADAMS.

BENEVOLENCE.

DISPOSITION to do good; kindness; charity; good-will.

JOHNSON.

POPE.

Grasp the whole worlds of reason, life, and sense, In one close system of benevolence. This word is derived from the Latin adverb Bene, well, and the verb Volo, to wish, or to will. From Bene also come BENEDICTION, a blessing, literally, speaking well; BENEFACTOR, one who does a kindness; BENEFIT; BENEFICENT; BENEFICENCE; BENEFICIAL; BENEFICE, a church living; BENEVOLENT; BENIGN, or BENIGNANT, kind; BENIGNITY; BENISON, (French) blessing; N.B. (contraction for the Latin nota bene,) mark well. The opposite of Bene is Male, Malus, ill, evil; see MALICE.

Let it be borne in mind, that there is this difference between BENEVOLENCE and BENEFICENCE; the former is the passive, the latter the active principle; the one implies a desire, a wish, to do good, and the other the act of doing good, or conferring benefits; hence a BENEFACTOR is one, who not only desires to assist his fellowcreatures, but who also carries the desire into execution, such were CLARKSON and WILBERFORCE, who devoted their energies to the extinction of slavery; such WILLIAM LADD, the American "Peace Apostle," as he has been appropriately termed; and such JOHN HOWARD, for particulars of whom see PHILANTHROPY. "Love and charity," says ROGERS, "extend our BENEFICENCE to the miseries of our brethren," meaning the whole human family. We say of the Almighty, that He is both a BENEVOLENT AND BENEFICENT BEING, because with Him, to will is to do; of our Saviour, that He is THE GREATEST OF BENEFACTORS, because he came down from Heaven, and suffered death upon the cross, for the sins of man; compared with this, all other examples of BENE

FICENCE sink into nothingness. Let us strive, as far as it lies in our power, to imitate so great an example, and in doing good to our fellow-mortals obey Him, who has commanded us to do good even to them that "persecute us," and "despitefully use us.' See MATT. V. 44.

Remember, that he is indeed the wisest and the happiest man, who by constant attention of thought, discovers the greatest opportunity of doing good, and with ardent and animated resolution, breaks through every opposition, that he may improve these opportunities. DODDRIDGE.

Men should consider, that the more they enjoy, they are accountable for so much the more; and as they are capable of doing the more good, so by neglecting these opportunities, they expose themselves to the greater punishment. BISHOP CONYBEARE.

The joy resulting from the diffusion of blessings to those around us is the purest and sublimest that can enter the human mind, and can be conceived only by those who have experienced it. Next to the consolation of divine. grace, it is the most sovereign balm to the miseries of life, both in him who is the object of it, and in him who exercises it, and it will not only sooth and tranquillize a troubled spirit, but inspire a constant flow of good humour, content, and gaiety of heart. BISHOP PORTEUS.

A lady applied once to the late benevolent Mr. Reynolds of Bristol, on behalf of an orphan. After he had given liberally, she said, "When he is old enough, I will teach him to name and thank his benefactor." 66 Stop," said the good man, "thou art mistaken;" we do not thank the clouds for the rain. Teach him to look higher, and thank Him who giveth both the clouds and the rain.

Madame Geoffrin had ordered two marble vases from the celebrated sculptor Bouchardin. They were brought to her by two of his workmen, when she observed that the cover of one was broken. "Alas! yes, madam," said the workmen, "and our comrade to whom this misfortune happened, is so grieved about it, that he dared not appear before you. He is much to be pitied, for if our master were to know it, he would send him away, and he has a wife and four children." "Well, well," said the lady, "he may make himself easy, I shall not say a word

about it." When the workmen were gone, she reflected within herself, "This poor man has suffered exceedingly from vexation; he must be comforted." Then calling one of her servants, she said, " Go to M. Bouchardin's, and inquire for such a one; give him twelve livres, and give three to the comrades who spoke in his behalf.”

PRACTICAL BENEVOLENCE.-Benevolence is not in word and in tongue, but in deed and in truth. It is a business with men as they are, and with human life as drawn by the rough hand of experience. It is a duty which you must perform at the call of principle; though there be no voice of eloquence to give splendour to your exertions, and no music of poetry to lead your willing footsteps through the bowers of enchantment. It is not the impulse of high and extatic emotion. It is an exertion of principle. You must go to the poor man's cottage, though no verdure flourish around it, and no rivulet be nigh to delight you with the gentleness of its murmurs. If you look for the romantic simplicity of fiction, you will be disappointed; but it is your duty to persevere in spite of every discouragement. Benevolence is not merely a feeling but a principle; not a dream of rapture for the fancy to indulge in, but a business for the hand. DR. CHALMErs.

to execute.

SPIRIT OF BENEVOLENCE.-If we hope to instruct others, we should familiarize our own minds to some fixed and determinate principles of action. The world is a vast labyrinth, in which almost every one is running a different way, and almost every one manifesting hatred to those who do not run the same way. A few, indeed, stand motionless, and not seeking to lead themselves or others out of the maze, laugh at the failures of their brethren, yet with little reason; for more grossly does he err, who never aims to go right. It is more honourable to the head as well as to the heart, to be misled by our eagerness in the pursuit of truth, than to be safe from blundering by contempt of it. The happiness of mankind is the end of virtue, and truth is the knowledge of the means, which he will never attempt seriously to discover, who has not habitually interested himself in the welfare of others. The searcher after truth must love and be beloved; for general benevolence is a necessary motive to constancy of pur

suit; and this general benevolence is begotten and rendered permanent by social and domestic affections. Let us beware of that proud philosophy which affects to inculcate philanthropy, while it denounces every home-born feeling by which it is produced and nurtured. The paternal and filial duties discipline the heart, and prepare it for the love of all mankind. The intensity of private attachment encourages, not prevents, universal benevolence. The nearer we approach the sun, the more intense his heat, yet what corner of the system does he not cheer and vivify. COLERIDGE.

Let usefulness and beneficence, not ostentation and vanity, direct the train of your pursuits.

He that waits for an opportunity to do much at once, may breathe out his life in idle wishes, and regret, at the last hour, his useless intentions and barren resolves. MURRAY'S ENGLISH READER.

Of this word JOHNSON has given five distinct definitions, viz.-1st. Tenderness; kindness; love;-2nd. Goodwill; benevolence; disposition to think well of others;-3rd. The theological virtue of universal love;-4th. Liberality to the poor;-5th. Alms; relief given to the poor; the following extracts will tend to illustrate its different meanings, and to shew that under each of them it is an admirable virtue.

Etymologists are in some doubt as to the derivation of this word; the most probable account is, that which states