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of voice, all contribute, for if we please the eyes and ears, they will introduce us to the heart, and nine times in ten the heart governs the understanding. Good manners are to particular societies what good morals are to societies in general, their cement and their security; and as laws are enacted to enforce good morals, so there are certain rules of civility universally implied and received to enforce good manners and punish bad ones; mutual complaisance, attention, and the sacrifice of little conveniences are as naturally an implied compact between civilized people, as protection and obedience are between kings and subjects. For my own part I really think that next to the consciousness of doing a good action, that of doing a civil one is the most pleasing.

We should learn to distinguish between true and false politeness ;-false politeness is an artificial imitation of that which is true it has self-interest always in view, and will almost say and do any thing to please others, for its own benefit; for this purpose it will assent to errours though the most pernicious, to follies though the most ridiculous, and to vices though the most flagrant; in short, truth, reason, virtue, and propriety are all trampled under foot, to answer the purposes of self-interest, and the pride of being taken notice of. On the contrary, true politeness is disinterested, unaffected, and benevolent; it engages a man to prefer his neighbour to himself, not only because it is his duty, but it is his delight to make him comfortable, and thus to set an example for the good of society. Many authors affirm that only a good man can be an orator, and perhaps none but such a character can be truly polite, because only real religion can produce good motives, and preserve from using duplicity, deceit, and flattery, which are the principle ingredients of false politeness; besides this, though it is true that a vicious person may acquire artificial politeness, yet none but a sincere christian (whọ

has no guilt on his conscience) can habitually exhibit that natural and engaging affability, openness, and cheerfulness, which to every discerning person must easily distinguish true from false politeness.

LESSON XXXIV.

How to remove or lessen Prejudices.

NOTHING perhaps requires more judgment than to know how to manage prejudices, especially if they are of long standing, or very strong. Such is the pride of human nature, that so far from contempt or ridicule being a proper way of treating them, that it will be prudent in general to make no direct attack, but to act as follows in order to remove or soften prejudices. First, endeavour to convince the prejudiced person that you are a friend to truth and his friend, and that you only wish him to think differently in justice to the person or thing that he dislikes. Secondly, candidly allow for his prejudices, as far as circumstances will admit you to tell him so, but at the same time remark that it is to be lamented he should be under a mistake. Thirdly, shew how far you agree, distinctly point out where the difference is, and very coolly and affectionately give your reasons for thinking differently. Fourthly, if he seems in any degree convinced by your arguments, do not shew the least triumph, or push more arguments upon him, but leave him in a kind and respectful manner to consider more fully the subject.. Lastly, if he should not appear the least convinced, yet leave him in the same complaisant manner, and if he will hear you, at a proper time resume the matter in much the same way, but guard well your passions, for if once you quarrel, prejudices will strengthen on both sides.

LESSON XXXV.

The Four Seasons.

AMONGST the great blessings and wonders of the creation may be classed the regularities and beauties of the seasons of the year. In the time of seed-sowing it is the season of confidence, the grain which the husbandman trusts to the bosom of the earth shall haply yield its seven fold rewards. Spring presents us with a scene of lively expectation, that which was before sown begins now to discover signs of successful vegetation; the labourer observes the change, and anticipates the harvest; he watches the progress of nature, and smiles at her influence, while the man of contemplation walks forth amidst the fragrance of flowers and promises of plenty. The summer continues most of the beautiful productions of nature, and the length of the days is favourable for mental improvement, long journies, and the labour of the husbandman, especially during hay time; then comes the harvest, when the large wish is satisfied, and the granaries of nature are generally loaded with the means of life. The powers of language are unequal to the description of this happy season: it is the carnival of nature, sun and shades, coolness and quietude, cheerfulness and melody, love and gratitude unite to render all the scenes of summer and autumn delightful, more particularly when the taste is gratified with all the variety of delicious fruits which are produced in autumn. The winter season also, though not the most beautiful, is highly proper, not only to make up variety, but also to prepare and preserve the earth, and the seeds sown in it, so as to help to bring forward all the beauties and blessings of the other seasons. How wise, how benignant then is the division of the

seasons? and how gracious the divine promise given after the flood, that seed time and harvest, cold and heat, winter and summer, day and night should continue to the very end of time?

LESSON XXXVI.

Affectation of Sensibility.

THE affectation of sensibility though it is very common is very odious; it renders a man detestable, and a woman ridiculous; instead of relieving the afflicted, (which is the necessary effect of genuine sympathy; a character of this sort flies from misery, to shew that it is too delicate to support the sight of distress; it pretends to superior refinement and philanthropy, but it is remarkable that this delicacy often disappears in solitude, and the pretender to uncommon sensibility who would almost faint at the jolting of a carriage, the sight of a toad, or the appearance of a spider, is frequently found in the absence of witnesses to be very unfeeling.

But it must be acknowledged that tenderness (joined with resolution and virtue) forms a finished character, and an unaffected delicacy of sentiment adds greatly to the happiness of mankind by opening the heart, and diffusing an universal benevolence. It not only teaches us to feel for others as well as themselves, but it frequently excludes the malignant passions, which are the sources of some of the greatest miseries in life. Those who have a tender heart have that which may prove a great blessing to themselves and others; but to avoid extremes, it must be under the regulations of religion and reason, that it may not be rendered contemptible by affectation, or greatly hurtful to the health and happiness of its possessor.

LESSON XXXVII.

On Reading Works of Taste.

YOUNG persons should be early introduced to an acquaintance with polite literature, in order to exercise their imagination and form their taste. If they have time, property, and capacities, they should by all means learn Greek and Latin, and so study the ancient writers; but if not, the English language abounds with writings addressed to the imagination and feelings, and calculated for the improvement of taste; the sublime conceptions of Milton and Young, the learning and piety of Addison and Watts, the descriptive powers of Thomson, and the harmony of Pope, might with some degree of confidence be respectively brought into comparison with any example of similar excellence amongst the ancients. Selections from these and others, may at first be of use in directing their attention to such passages as are most likely to make a strong impression on the mind, and some of which should be committed to memory. The value of a taste for this kind of reading is much greater than is commonly perceived in solitude the elegant entertainment which it affords, is a great security against the intrusion of idleness and spleen in society it provides innumerable topics of conversation, which affords ample scope for the display of judgment and taste, without much diminution of social enjoyment: thus by furnishing the mind with elevated conceptions and refined sentiments, it renders it superior to gross and vulgar pleasures; and in fine, whilst science enriches the understanding, the study of polite literature cultivates the taste, and makes the accomplished man.

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