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to flatter, after his insincerity is discovered, it is disgustful, not agreeable. Therefore, even this fashionable way of lying is to be avoided, by all that are desirous of pleasing their neighbour, to any lasting advantage.

6. Nay, whoever desires to do this, must remember that. not only lying, in every species of it, but even dissimulation, (which is not the same with lying, though nearly related to it,) is displeasing to men of understanding, though they have not religion. Terence represents even an old Heathen, when it was imputed to him, as answering with indignation, "Simulare non est meum :" "Dissimulation is no part of my character." Guile, subtilty, cunning, the whole art of deceiving, by whatever terms it is expressed, is not accounted an accomplishment by wise men; but is, indeed, an abomination to them. And even those who practise it most, who are the greatest artificers of fraud, are not pleased with it in other men, neither are fond of conversing with those that practise it on themselves. Yea, the greatest deceivers are greatly displeased at those that play their own arts back upon them.

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11. Now if cruelty, malice, envy, hatred, revenge, illnature; if pride and haughtiness; if irrational ager; if lying and dissimulation, together with guile, subtilty, and cunning, are all and every one displeasing to all men, especially to wise and good men, we may easily gather from hence, what is the surest way to please them for their good to edification. Only we are to remember, that there are those in every time and place, whom we must not expect to please. We must not, therefore, be surprised, when we meet with men, who are not to be pleased any way. It is now as it was of old, when our Lord himself complained, "Whereunto shall I liken the men of this generation? They are like unto children sitting in the market-place, and saying to each other, We have piped unto you, but ye have not danced: we have mourned unto you, but ye have not wept." But leaving these froward ones to themselves, we may reasonably hope to please others, by a careful and steady observation of the few directions following.

1. First, Let love not visit you as a transient guest, but be the constant temper of your soul. See that your heart be filled at all times and on all occasions, with real, undissembled benevolence, not to those only that love you, but to every soul of man. Let it pant in your heart, let it sparkle in your eyes, let it shine on all your actions. Whenever you open your lips, let it be with love, and let there be in your tongue the law of kindness. Your word will then distill as the rain, and as the dew upon the tender herb. Be not straitened or limited in your affection, but let it embrace every child of man. Every one that is born of a woman has a claim to your good-will. You owe this not to some, but to all. And let all men know, that you desire both their temporal and eternal happiness as sincerely as you do your own.

2. Secondly, If you would please your neighbour for his good, study to be lowly in heart, Be little and vile in your own eyes, in honour preferring others before yourself. Be deeply sensible of your own weaknesses, follies, and imperfections; as well as of the sin remaining in your heart, and cleaving to all your words and actions. And let this spirit appear in all you speak or do: "Be clothed with humility." Reject with horror that favourite maxim of the old Heathen, sprung from the bottomless pit, Tanti eris aliis, quanti tibi fueris: "The more you value yourself, the more others will value you." Not so: on the contrary, both God and man "resist the proud:" and as "God giveth grace to the humble," so humility, not pride, recommends us to the esteem and favour of men, especially those that fear God.

3. If you desire to please your neighbour for his good to edification, you should, Thirdly, labour and pray, that you may be meek, as well as lowly in heart. Labour to be of a calm, dispassionate temper, gentle towards all men. And let the gentleness of your disposition appear in the whole tenor of your conversation. Let all your words and all your actions be regulated thereby. Remember, likewise, that advice of St. Peter: As an addition to your gentleness,

❝be merciful; be courteous; be pitiful;" be tenderly compassionate to all that are in distress, to all that are under any affliction of mind, body, or estate. Let

"The various scenes of human woe

Excite your softest sympathy."

Weep with them that weep. If you can do no more, at least mix your tears with theirs: and give them healing words, such as may calm their minds, and mitigate their sorrows. But if you can, if you are able to give them effectual assistance, let it not be wanting. Be as eyes to the blind, as feet to the lame; a husband to the widow, and a father to the fatherless. This will greatly tend to conciliate the affection, and to give a profitable pleasure, not only to those who are the immediate objects of your compassion; but to others, likewise, that "see your good works, and glorify your Father which is in heaven."

4. And while you are pitiful to the afflicted, see that you are courteous toward all men. It matters not, in this respect, whether they are high or low, rich or poor, superior or inferior to you. No, nor even whether good or bad, whether they fear God or not. Indeed the mode of shewing your courtesy may vary, as Christian prudence will direct. But the thing itself is due to all: the lowest and worst have a claim to our courtesy. It may either be inward or outward: either a temper or a mode of behaviour. Such a mode of behaviour as naturally springs from courtesy of heart. Is this the same with good breeding or politeness? (which seems to be only a high degree of good breeding :) Nay, good breeding is chiefly the fruit of education; but education cannot give courtesy of heart. Mr. Addison's well known definition of politeness seems rather to be a definition of this, "A constant desire of pleasing all men, appearing through the whole conversation." Now this may subsist, even in a high degree, where there has been no advantage of education. I have seen as real cour tesy in an Irish cabin, as could be found in St. James's or the Louvre.

5. Shall we endeavour to go a little deeper, to search the foundation of this matter? What is the source of that desire to please, which we term courtesy? Let us look attentively into our hearts, and we shall soon find an answer. The same Apostle that teaches us to be courteous, teaches us to honour all men. And his Master teaches me to love all men. Join these together, and what will be the effect? A poor wretch cries to me for an alms: I look and see him covered with dirt and rags. But through these I see one that has an immortal spirit, made to know, and love, and dwell with God to eternity: I honour him for his Creator's sake. I see, through all these rags, that he is purpled over with the blood of Christ. I love him for the sake of his Redeemer. The courtesy, therefore, which I feel and shew toward him, is a mixture of the honour and love which I bear to the offspring of God, the purchase of his Son's blood, and the candidate for immortality. This courtesy let us feel and shew toward all men; and we shall please all men to their edification.

6. Once more. Take all opportunities of declaring to others the affection which you really feel for them. This may be done with such an air, and in such a manner, as is not liable to the imputation of flattery. And experience shews, that honest men are pleased by this, full as much as knaves are by flattery. Those who are persuaded that your expressions of good-will toward them are the language of your heart, will be as well satisfied with them, as with the strongest encomiums which you could pass upon them. You may judge them by yourselves, by what you feel in your own breast. You like to be honoured: but had you not rather be beloved?

7. Permit me to add one advice more. If you would please all men for their good, at all events speak to all men the very truth from your heart. When you speak, open the window of your breast: let your words be the very picture of your heart. In all companies and on all occasions, be a man of veracity, nay, be not content with bare veracity;

but" in simplicity and godly sincerity, have all your conversation in the world," as "an Israelite indeed, in whom is no guile."

8. To sum up all in one word, If you would please men, please God! Let truth and love possess your whole soul. Let them be the springs of all your affections, passions, tempers; the rule of all your thoughts. Let them inspire all your discourse; continually seasoned with that salt, and "meet to minister grace to the hearers." Let all your actions be wrought in love. Never "let mercy nor truth forsake thee: bind them about thy neck." Let them be open and conspicuous to all: and "write them on the table of thy heart." "So shalt thou find favour and good understanding in the sight of God and man."

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