6. It is a favorite maxim with those who teach the art of pleafing, that if you defire to please, you can fcarcely fail to pleafe. But what motive, according to their doctrine, is to excite this defire? A wish to render all with whom, you converfe fubfervient to your interested purposes of ava

rice or ambition.

7. It is a mean and defpicable motive, when made the fole and conftant principle of converfation and behavior. If this life is the whole of our existence; if riches and civil honors are the chief good; if truth, honor, and generofity, are but names to adorn declamation; then, indeed, they who practise the art of pleafing, according to the vulgar idea of it, are, after all, the truly, and the only wife.

8. But let us not think fo meanly of the world and its Creator; and if our favorable opinion of things be an error, it is not only pardonable, but glorious; and a generous man will fay, like the noble ancient, he had rather err with a Socrates and a Plato, than be right with a Machiavel.

9. But, indeed, the virtues and the graces are much nearer allied, than they who are ftrangers to the virtues are willing to acknowledge. There is fomething extremely beautiful in all the moral virtues,, clearly understood and properly reduced to practice.

10. Religion is alfo declared to be full of pleasantness, in that volume in which its nature is defcribed with the greatest authenticity. It muft indeed be allowed, that he who is actuated in his defire of pleafing by morality and religion, may very properly add all the embellishments of external gracefulnefs; and he may reft affured, that the fincerity of his principles, and the goodness of his character, will infure a degree of fuccefs in his attempts to please, which a falfe pretender, with all his duplicity, can never obtain.

II. If true politenefs confifts in yielding fome of our own pretenfions to the felf-love of others, in repreffing our pride and arrogance, and in a gentlenefs of fentiment and, conduct, furely nothing can be more conducive to it than a religion which every where recommends brotherly love,, meeknefs, and humility.

12. I know not how paradoxical my opinion might ap-. pear to the fashionable clubs at St. James', or to the

pro

feffed

feffed men of the world, or to the proficient in what I call the infincere art of pleafing; but I cannot help thinking, that a true Christian, one who thinks and acts, as far as the infirmity of his nature will permit, confiftently with the principles of his religion, poffeffes qualities more capable of pleafing, than any of thofe which are faid fo eminently to have diftinguished a Marlborough and a Bollingbroke. 13. The pious and amiable Mr. Nfeems to me to have deferved the epithet of all-accomplished, much better than he to whom it has been so often applied; and if we may judge of his writings, and the accounts given of his life, as on the one hand, there never was a better Christian, fo, on the other, there never appeared a more polite gentleman.

14. It is evident he derived his art of pleafing, not from a ftudy of the world, or practifing the tricks of the little worldling, but from the lovely qualities recommended in the gofpel, and from an imitation of the humble Jefus..

15. They who study the art of pleafing would perhaps. (mile were an inftructor to refer them, for the best rules which have ever been given, to the fermon on the mount.,

16. It is however certain, that the art of pleafing, which is founded on fincere principles, derived from religion and morality, is as far fuperior to that falfe art, which confifts only in fimulation and diffimulation, as the fine bril-. liancy of the real diamond excels the luftre of French paste ;; or as the rofeate hue on the cheek of Hebe, the painted vifage of a haggard courtezan.

17. The infincere art of pleafing refembles the inferior fpecies of timber in a building, which, in order to please the eye, requires the affiftance of paint; but the art which is founded on fincerity, is more like that which displays far greater beauty in the variety and richness of its own native. veins and color..

18. A fhort time, or a flight touch, deftroys the fuper-. ficial beauty of the one; while the other acquires new graces from the hand of time.

19. The rules and doctrines of religion and morality. tend to correct all the malignant qualities of the heart; fuch as envy, malice, pride, and refentment. In doing this, they cut off the very fource of difagreeable behavior. 20. Morality

20. Morality and religion inculcate whatever is justį. mild, moderate, candid, and benevolent. In doing this,, they effectually promote a fyftem of manners, which, with out any finifter defign in the perfon who poffeffes them,, cannot fail of being agreeable..

21.. If to thefe fubftantial powers of pleafing are added i the laft polifh of a graceful deportment, the habits acquired! in good company, an acquaintance with men and manners, a tafte for polite arts and polite books, no other requifites s will be wanting to perfect the art, and form an all-accom-plished character..

22. A man will not be under the neceffity of hurting: his confcience and reputation in cultivating, I know not: what, of a deceitful and affected behavior. He may be at once pleafing and refpectable, and grow in favor with men,, without offending God..

EXAMPLE OF JUSTICE AND MAGNA-

NIMITY..

と

AMONG the feveral virtues of Ariftides,,

that for which he was most renowned was justice; because this virtue is of moft general ufe, its benefits extending to a great number of perfons, as it is the foundation, and in a manner the foul, of every public office and employment...

2.. Themistocles,, having conceived the defign of sup-planting the Lacedemonians, and of taking the government: of Greece, out of their hands, in order to put it into those of the Athenians, kept his eye and his thoughts continually, fixed upon that great project; and as he was not very nice: or fcrupulous in the choice of his measures, whatever tended towards accomplishing the end he had in view, he looks ed upon as juft and lawful.

3. On a certain day, he declared in a full affembly of the people, that he had a very important defign to propose; but that he could not communicate it to the people, becaufe its fuccefs required it fhould be carried on with the greateft fecrecy; he therefore defired they would appoint. a perfon to whom he might explain himself upon the mat er in queftion.. 4. Ariftides

4.

Ariftides was unanimoufly fixed upon by the whole affembly, who referred themfelves entirely to his opinion of the affair; fo great a confidence had they both in his probity and prudence.

5. Themistocles, therefore, having taken him aside, told him the defign which he had conceived was to burn the fleet belonging to the reft of the Grecian states, which then lay in a neighboring port; and by this mean Athens would certainly become miftrefs of all Greece.

6. Ariftides hereupon returned to the affembly, and only declared to them, that indeed nothing could be more advantageous to the commonwealth than Themistocles project; but at the fame time, nothing in the world could be more unjuft. All the people unanimously ordained that Themiftocles fhould entirely defift from his project.

THE DUELLISTS.

SCENE BETWEEN EDWARD AND HENRY.

Edward HARRY,

you here, and afk an explanation.

at your request, I meet

Henry. My bufinefs with you is of fuch a nature as needs no prologue. I demand of you in direct terms, and expect a categorical answer, whether you wrote the piece figned Horatio in yesterday's gazette ?

Ed. I did.

ed at me.

Hen. It is faid by fome that your pointed fatire was aimI next demand, whether that be true or not? Ed. My fatire was not pointed but at a vice which every where prevails. And whoever fays I aimed at you, or any individual, afferts an impious falfehood. However, if you think that any part is applicable to yourself, you are welcome to receive it. Or, according to the proverb, "If the garment fits you, you may wear it."

You

Hen. From various circunftances, it appears evident you aimed at me. And give me leave to tell you, you have touched a tender point; I mean my honor. have fixed a flain upon my character which nothing but blood has power to wash away. I therefore request that.

you choofe your weapon, appoint your place, and meet me before we fleep.

Ed. I am ready to fight you, boafting hero, with any weapon, and at any time and place you choose.

Hen. Go then and prepare, and meet me here with your fecond, in half an hour. [Exit Henry.]

Ed. [Alone.] Where has my courage fled? In fpite of all my efforts, the blood chills in my veins, and my frembling limbs will fcarce fupport me. Am I a coward then? No, Heaven forbid it. Shame, honor, manhood forbid it. When my country called me to the field of battle, when I faced the cannon's mouth, and heard its thunder, never did I fuffer a joint to tremble. Why then do I tremble now? and what gave courage in fuch fcenes of danger? That was a righteous caufe, and if I fell, I fell where duty called me. If my prefent caufe be good, why tremble? if bad, why am I engaged in it? Some feeret whisperer tells me to forbear. But, ah! it is too late. I have accepted the challenge, and now I can't go back. O Heaven direct me! Heaven, did I fay? I have already renounced Heaven. Muft I perish then? No; I will have courage to be called a coward. I will refufe to fight, and hazard the confequence. All the ignominious epithets the world can heap upon me will never half equal the tormenting ftings of a wounded confcience. [Enter Henry.]

Hen. You are come in time; but where is. your Sir, and where your aims?

fecond,

Ed. Arms and a fecond I need not. Cannot this: caufe be fettled on fome friendly terms? Shall we prefump tuously dare to ftrike a blow which endless ages never can retrieve?

Hen. Coward, daftard'; poor faint-hearted wretch! E defpife you from my foul, and spurn you from my prefence.

Ed. Had I not reafons of eternal weight to keep my temper, I fear you would stand in danger. But you have nothing to fear; for I have refolved to lay afide revenge and fly to reafon. You may call me what you please, daftard or coward. I condemn myfelf in terms the most severe, for being fo weak, fo bafe, as to accept your mad propofal. It is not courage, my friend, to dare Omnipotence; it is, downright prefumption.. True courage is never to be

found: