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value which renders it worthy of our high esteem and participation. And what are then the good properties, the virtues, we are to bring with us into social life and there exercise ; what the faults we have to avoid, if we would have it of great value to us?

Honesty and openness of heart is the first good property, the first virtue we should introduce with us and exercise in social life ; destitution of all reAtraint and all circumspection, is on the other hand the first fault we should avoid, and therewith the, grofsness which is its inseparable attendant. To be sociable implies to communicate to one another our thoughts, our sentiments, to compare together our opinions and views, to barter them against each other, and to rectify and improve them, by each other. Would you reap this benefit from it, my pious hearers ? Then must truth be in your discourses, in your gestures, in your looks, in the tone of your voice, and in your whole carriage and behaviour; then must you actually think and feel what you pretend to think and to feel, be that in reality for which you are desirous to be taken. Then must you therefore not lock up your thoughts within your own breasts, and not reject every reflection and sentiment, every opinion which is not yet marked with the stamp of the mode, or the prevailing fashion of the day, and is not thoroughly and universally current; then must you not sedulously strive to conceal yourself from others ; not torment yourself with that hesitation that kills all the vivacity and sprightliness of conversation, at every word you utter, every sentiment that arises in your bosom, every feature of your face, every gesture of your body, as if you were afraid of betraying the true state of your mind; then must you neither regard social life as an intercourse of impostures, nor use it as a school of diffimulation. - This would not be a fair, honourable and obliging commutation of what we are and have, but an artful, and fraudulent intercourse, imposing upon others what we are not and do not possess, and yet would appear to be and to have. By this means social life would be turned into a low farce; and what value could it then be of to thinking and fensible men ?


Beware however of imagining that honesty and frankness are incompatible with circumspection and prudence. Though you communicate freely and honestly with others, you have no need on that account to repofe a blind confidence in all you meet; to disclose to every one the inmost thoughts and sentiments of your heart. Though you do not difsemble, do not give yourself out for better than you are, you are not therefore unnecessarily to reveal all your

infirmities and failings. Though you say to others nothing but what you think and feel, you need not therefore directly tell everybody whatever you think and whatever you feel. Though you. fhun the anxiety of excellive scrupulofity about whatever you say and do, you need not therefore speak and act without prudence and circumspection. B4


Otherwise you will injure many, give offence to many, keep numbers of weak but well-intentioned

perfons aloof from you, prevent many good designs, but not yet ripe for execution, from coming to effect, cause the truth to be suspected which is not comprehensible to everybody,and bring contempt on your ill-timed expressions of sentiment. Your frank, ness will become folly, and your fincerity degenerate into rudeness.

The use of a generous freedom is another good property, another virtue, which we should take with us and display in social life; absolute licentioufnefs and effrontery on the other hand is another fault we should avoid. Would you run no risk of finding social life burdensome to you; would

you have it to be not so much labour and toil as refresh. ment and recreation : then by all means you should breathe freely, think freely, judge freely, act freely; you should venture, in most cases, to follow your own innocent humour and your irreproachable inclinations; you should not scruple to appear what you are, and to do what you find agreeable ; you should not think yourself bound to comply with the felf-conceit and the humour of others, to model yourself by other persons in all things, and abso lutely to say and to do nothing but what has been heretofore received and transmitted down, or what everybody says and does. This would be introducing an insipid uniformity and an oppressive languor into focial life


But on the other side if you would have it as little burdensome and disagreeable to your company as to yourself; then you must not pretend to preside alone, not constantly lay down the law, not always assume the right to determine and controul the amusements and affairs and connections of others; you should allow others the same liberty you use yourself and they allow, make them the same little facrifices of complaisance and indulgence which they at other times make you; and therefore interchangeably direct and obey, now follow others, then be followed. In short, you must set bounds to the use of your liberty, whenever it would be injurious to others, or they might reasonably take offence at it; particularly whenever it might have a tendency to lead the younger members of society into error or fin. The unlimiced use of one's liberty in social intercourse is criminal licentiousness, is actual

tyranny and disgusting arrogance.

Graceful, polite and agreeable manners are a third requisite which we should carry into social life, and attend to the observance of; artificial constraint on the contrary and a stiff formal carriage, is a third fault we are to avoid ; and even the christian, who in

every respect ought to be the most accomplished as well as the best of men, should not imagine that matters of this kind are indifferent to him, or unworthy of his attention. To be agreeable to others, and even to please by the exterior, is a purpose of social life, and one of the principal sources of the

pleasures pleasures it procures us.


must not there be hurt by anything repulsive and shocking in mien, gestures, or in apparel; no harsh, discordant, shrieking tones must grate upon the ear; the taste for the beautiful must be satisfied and entertained, by the natural, the becoming, the proper, the captivating, in the figure, the posture, the voice, the garments, and the whole demeanor. Would you, my pious hearers, attain and promote these views; adorn your persons, but overload them not with borrowed ornaments : follow the fashion so far as is consistent with propriety and a cultivated taste; but run not into the extravagant or ridiculous ; let a graceful ease and a noble freedom, not an artificial formality, a childish levity, or an offensive ferocity, be the rule of your movements and outward appearance. Let the tone of your voice be natural and true and soft, and suitably modulated to the subject of your discourse, but never so as to become inay. dible by an excessive modesty, or disgusting by an affected suavity: study to acquire elegant and complacent manners, but let them be your own, and not a close, servile, and thereby a ridiculous imitation of extraneous behaviour. Whatever relates to de corum and outward address should not be the effect of affectation and grimace, but the genuine expresfion of an inward sense of the beautiful and becoming, and receive animation from that sentiment

and even the outward deportment, the very garb of wisdom and virtue, should add a


alone ;

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