can.

ALL CAN DO GOOD.

Every one of us may in something or other assist or instruct some of his fellow-creatures: for the best of human race is poor and needy, and all have a mutual dependence on one another: there is nobody that cannot do some good: and everybody is bound to do diligently all the good they It is by no means enough to be rightly disposed, to be serious, and religious in our closets: we must be useful too, and take care, that as we all reap numberless benefits from society, society may be the better for every one of us. It is a false, a faulty, and an indolent humility, that makes people sit still and do nothing, because they will not believe that they are capable of doing much: for everybody can do something. Everybody can set a good example, be it to many or to few. Everybody can in some degree encourage virtue and religion, and discountenance vice and folly. Everybody has some one or other whom they can advise, or instruct, or in some way help to guide through life. Those who are too poor to give alms, can yet give their time, their trouble, their assistance in preparing or forwarding the gifts of others; in considering and representing distressed cases to those who can relieve them; in visiting and comforting the sick and afflicted. Everybody can offer up their prayers for those who need them: which, if they do reverently and sincerely, they will never be wanting in giving them every other assistance that it should please God to put in their power.-Talbot.

RULES OF IMPROVEMENT BY CONVERSATION.

1. If we would improve our minds by conversation, it is a great happiness to be acquainted with persons wiser than ourselves. It is a piece of useful advice, therefore, to get the favor of their conversation frequently, as far as circumstances will allow: and if they happen to be a little reserved,

use all obliging methods to draw out of them what may increase your own knowledge.

2.

If you happen to be in company with a merchant or a sailor, a farmer or a mechanic, a milkmaid or a spinster, lead them into a discourse of the matters of their own peculiar province or profession; for every one knows, or should know, his own business best. In this sense a common mechanic is wiser than a philosopher. By this means you may gain some improvement in knowledge from every one you

meet.

3. Confine not yourself always to one sort of company, or to persons of the same party or opinion, either in matters of learning, religion, or the civil life, lest if you should happen to be nursed up or educated in early mistake, you should be confirmed and established in the same mistake, by conversing only with persons of the same sentiments. A free and general conversation with men of very various countries and of different parties, opinions and practices (so far as it may be done safely), is of excellent use to undeceive us in many wrong judgments which we may have framed, and to lead us into juster thoughts.

4. In mixed company, among acquaintance and strangers endeavor to learn something from all. Be swift to hear, but be cautious of your tongue, lest you betray your ignorance, and perhaps offend some of those who are present too.

5. Believe that it is possible to learn something from persons much below yourself. We are all short-sighted creatures; our views are also narrow and limited; we often see but one side of a matter, and do not extend our sight far and wide enough to reach everything that has a connection with the thing we talk of: we see but in part, and know but in part, therefore it is no wonder we form not right conclusions, because we do not survey the whole of any subject or argument.

6. To make conversation more valuable and useful, whether it be in a designed or accidental visit, among

persons of the same or of different sexes, after the necessary salutations are finished, and the stream of common talk begins to hesitate, or runs flat and low, let some one person take a book which may be agreeable to the whole company, and by common consent let him read in it ten lines, or a paragraph or two, or a few pages, till some word or sentence gives an occasion for any of the company to offer a thought or two relating to that subject. Interruption of the reader should be no blame, for conversation is the business; whether it be to confirm what the author says, or to improve it; to enlarge upon or to correct it; to object against it, or to ask any question that is akin to it; and let every one that pleases add his opinion and promote the conversation. When the discourse sinks again, or diverts to trifles, let him that reads pursue the page, and read on further paragraphs or pages, till some occasion is given by a word or sentence for a new discourse to be started, and that with the utmost ease and freedom. Such a method as this would prevent the hours of a visit from running all to waste; and by this means, even among scholars, they will seldom find occasion for that too just and bitter reflection, I have lost my time in the company of the learned.

By such practice as this, young ladies may very honorably and agreeably improve their hours: while one applies herself to reading, the others employ their attention, even among the various artifices of the needle; but let all of them make their occasional remarks or inquiries. This will guard a great deal of that precious time from modish trifling impertinence or scandal, which might otherwise afford matter for painful repentance.

Observe this rule in general; whensoever it lies in your power to lead the conversation, let it be directed to some profitable point of knowledge or practice, so far as may be done with decency; and let not the discourse and the hours be suffered to run loose without aim or design: and when a subject is started, pass not hastily to another, before you

have brought the present theme or discourse to some tolerable issue, or a joint consent to drop it.

7. Attend with sincere diligence while any one of the company is declaring his sense of the question proposed; hear the argument with patience, though it differ ever so much from your sentiments, for you yourself are very desirous to be heard with patience by others who differ from you. Let not your thoughts be active and busy all the while to find out something to contradict, and by what means to oppose the speaker, especially in matters which are not brought to an issue. This is a frequent and unhappy temper and practice. You should rather be intent and solicitous to take up the mind and meaning of the speaker, zealous to seize and approve all that is true in his discourse; nor yet should you want courage to oppose where it is necessary; but let your modesty and patience, and a friendly temper, be as conspicuous as your zeal.

8. As you should carry about with you a constant and sincere sense of your own ignorance, so you should not be afraid nor ashamed to confess this ignorance, by taking all proper opportunities to ask and inquire for farther information; whether it be the meaning of a word, the nature of a thing, the reason of a proposition, or the custom of a nation. Never remain in ignorance for want of asking.

9. Be not too forward, especially in the younger part of life, to determine any question in company with an infallible and peremptory sentence, nor speak with assuming airs, and with a decisive tone of voice. A young man in the presence of his elders should rather hear and attend, and weigh the arguments which are brought for the proof or refutation of any doubtful proposition; and when it is your turn to speak, propose your thoughts rather in way of inquiry.

IO. As you may sometimes raise inquiries for your own instruction and improvement, and draw out the learning, wisdom, and fine sentiments of your friends, who perhaps

G

may be too reserved or modest; so at other times, if you perceive a person unskilful in the matter of debate, you may, by questions aptly proposed in the Socratic method, lead him into a clearer knowledge of the subject: then you become his instructor, in such a manner as may not appear to make yourself his superior.

II.

Take heed of affecting always to shine in company above the rest, and to display the riches of your own understanding or your oratory, as though you would render yourself admirable to all that are present. This is seldom well taken in polite company; much less should you use such forms of speech as would insinuate the ignorance or dullness of those with whom you converse.

12.

Banish utterly out of all conversation, and especially out of all learned and intellectual conference, every thing that tends to provoke passion, or raise a fire in the blood. Let no sharp language, no noisy exclamation, no sarcasms or biting jests be heard among you; no perverse or invidious consequences be drawn from each other's opinions, and imputed to the person. All these things are enemies to friendship, and the ruin of free conversation. The impartial search of truth requires all calmness and serenity, all temper and candor; mutual instruction can never be attained in the midst of passion, pride, and clamor, unless we suppose, in the midst of such a scene, there is a loud and penetrating lecture read by both sides on the folly and shameful infirmities of human nature.-Watts.

FIRST LOVE.

I hesitate, from the apprehension of ridicule, when I approach the delicate subject of my early love. By this word I do not mean the polite attention, the gallantry, without hope or design, which has originated in the spirit of chivalry, and is interwoven with the texture of French