proper behaviour; because their own conduct must command respect.

We have thus feen, that Politenefs is compatible with fincerity. But whilft I condemn the fervilities of Parafites, or the infipid routine of ceremony and compliment, practifed in what is called fashionable life, I am no advocate for the furly bluntnefs and uncontrouled freedom of those, who ftyle themselves Plain-dealers; who speak what they think without refpect to Perfon, Time or Place; who openly reprove the faults of others, and throw out their fatire indifcriminately. Such Perfons, however unexceptionable their Morals, and however true their remarks, are notwithstanding unpleafing Companions. For doubtlefs it is as easy to contradict with respect, as to be courteous without adulation.

Though I do not fubfcribe to the doctrine of Lord Chesterfield, who would facrifice the Virtues to the Graces, yet I agree with him in opinion, that a certain degree of Politeness is neceffary to be obferved amongst our moft familiar Acquaintance, and amongst the several Members of a Family; left ease and freedom should at last degenerate into rudeness and neglect.

That other extreme is alfo to be avoided—of banishing hospitality for ceremony and compliment. Hence it is, that many, who move in the fashionable Circles, and are engaged in a continued round of vifiting, have fcarce a Friend.

To

To that pleafing intercourfe, where hearts and minds are united, they are total ftrangers. They are flaves to company, without focial enjoyment. They are linked together, not by mutual efteem or regard-not by perfonal refpect or affection, but by the infipid cuftoms of falfe politenefs.

LECTURE XX.

"Anger engages us in perpetual Troubles and Contentions. "It alters the very nature of Man, and punishes itself in the "Perfecution of others."

SENECA.

HAVING, in my last Lecture, described to you the happy effects of a mild and placia temper, I propofe next to confider the ufual confequences of Anger; a propenfity to which you should endeavour to refift, as being directly repugnant to that gentle difpofition so amiable in your sex.

.

Be ye angry and fin not, fays St. Paul to the Ephefians; let not the Sun go down upon your wrath. Anger is, without doubt, an emotion, from which few Perfons are altogether exempt. It may fometimes proceed from a laudable, as well as from a criminal motive. Thus, when a good Man hears of an injury which another has received, he expreffes an honeft indignation against the Perpetrator of it. But, perhaps, it is his Friend, who fuffers by the injuftice. He then feels his refentment more powerful; testifies his abhorrence

abhorrence of the action in more animated terms; and refolves to affift in punishing the offender; or, at least, in defending the cause of the injured. The love of justice may probably influence his conduct But is it not likely, that fome more fecret impulfe may actuate him? He may confider the wrong done to his Friend, as done to himself; and, therefore, he becomes a Party in the cause. Here then is the danger to be apprehended, lest his Anger, which proceeded from a juftifiable motive, fhould, in the end, prove finful. He may punish with too much feverity. He may lofe fight of the injured Perfon, whom he was to relieve; and pursue the Aggreffor with implacable refentment. In fhort, he may fuffer the Sun to go down upon his wrath so that his anger may be changed into revenge.

Anger unrestrained may not only be finful, but defeat it's own end. For as the proceedings of public justice are calm and deliberate, so ought the redress of private wrongs. An angry Man may magnify their extent; and not proportion the retribution to the offence. In the heat of his paffion, he may also pursue measures, which are improper and unjustifiable. But when a Man hears the cafe with calmnefs and compofure, he will, with the fame tranquillity of mind, enquire impartially into all it's circumstances; and will then be best able to decide what kind of recompence ought to be made, or what fort of punishment ought to

be

be inflicted. By this plan of proceeding he does not betray a pufillanimity of spirit, but discovers, on the contrary, a greater degree of firmness, than is to be met with in angry Perfons. For though they blufter and make a great noise, yet their violence, like a fudden blaze, often vanishes in fmoke. The former, giving himself time to deliberate, exercifes his reafon, decides with juftice, and acts with confiftency. The latter fuffer their understandings to be blinded by paffion; and, when their Anger cools, forget perhaps the injury they fhould have redreffed; or elfe they punish first, and then enquire into the nature of the offence.

If then we are fo liable to an improper conduct, by indulging the emotions of anger, in matters which do not fo immediately concern us, how much more fubject are we to make an erroneous determination, where we fuppofe that we are ourfelves aggrieved! Every Man has his prejudices, his averfions, or his affections, in a greater or less degree. Vanity and Self-love have no fmall influence on the human heart. Thofe, who are the freeft from them, will yet turn the scale in their own favour. If they are partial in another's caufe, there is more reason to expect this bias in their own. They conceive themfelves wronged or affronted; their Anger is inflamed; they, therefore, proceed to inftant fatisfaction. But how frequently have fuch Perfons had occafion to re

pent