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fear never lifts her eye from the ground. Modesty acquires fortitude as the mind in which it resides approaches the regions of truth; fear depresses the mind, and continually obstructs its progress in such approaches. Modesty is generous; she is ever ready to pay her tribute to the works of genius; fear is selfish, and envious of the success of merit. In short, the one is the offspring of strength; the other the wretched child of weakness. The one leads on, though by slow degrees, to great designs and noble actions ; the other drags its miserable victim from every enlivening prospect, enervates all his faculties, and at length chains him down to obscurity forever.

URBANITY

They who have written upon the decorations of life have agreed to mark urbanity as the chief amongst them; and one writer in particular, of high repute in our language, who appears perfectly to have understood the rules of politeness, though he did not upon all occasions practise them, represents good breeding, or good manners, as a system calculated to diffuse pleasure and self-complacency amongst the various classes of society. This plainly indicates his opinion, that it must flow from the heart; no qualities of the head, however great or valuable, being adequate of themselves to that beneficial purpose. Urbanity appears to be composed of the best qualities of both, aided by a facile assiduity of address; and they who most excel in it are, undoubtedly, the best calculated to diffuse pleasure and felicity around them.

But this is not all. In feelings of this nature there is ever a tendency to reciprocity and although the fa vors that are granted, in what is called the more solid commerce of men, are sometimes neglected to be returned, because that return may affect, in an unpleas ant manner our interest; ingratitude in the transactions of politeness is not often found. What we give to the world in that way is generally returned tenfold.

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A man of genuine politeness has seldom many enemies; not only because he is a character calculated to obtain favor, but also because men please themselves while they manifest their kindness towards him. Thus may the good will of the world be obtained and doubly secured by the propensities of others, and by our own.

INTEGRITY.

There are many who will admit, that integrity is an amiable quality; that it is entitled to much respect, and in most cases, ought to influence our behavior; who nevertheless are unwilling to allow it the chief place in the direction of their worldly conduct. They hold, that a certain artful sagacity, founded upon a knowledge of the world, is the best conductor of every one, who would be a successful adventurer in life; and that strict attention to integrity, as his only guide, would often lead him into danger and distress. In opposition to tenets of this kind, it may be shown, that amidst all perplexities and dangers, there is no guide we can choose so safe, and so successful on the whole, as the integrity of an upright mind; and that upon every trying occasion, principles of probity and honor will conduct a man through life with more advantage, than if he were to act upon the most refined system of worldly wisdom.

It will not take much time to delineate the charac ter of the man of integrity, as by its nature it is a plain one, and easily understood. He is one who makes it his constant rule to follow the road of duty, according as the word of God, and the voice of his conscience, point it out to him. He is not guided merely by affections, which may sometimes give the color of virtue to a loose and unstable character. The upright man is guided by a fixed principle of mind, which determines him to esteem nothing but what is honorable; and to abhor whatever is base and unworthy, in moral conduct. Hence you find him ever the same; at all times, the trusty friend, the affectionate relation, the

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conscientious man of business, the pious worshipper, the public spirited citizen. He assumes no borrowed appearance. He seeks no mask to cover him; for he acts no studied part; but he is in truth what he appears to be, full of truth, candor, and humanity. In all his pursuits, he knows no path but the fair and direct one; and would much rather fail of success, than attain it by reproachful means. He never shows you a smiling countenance, while he meditates evil against you in his heart. He never praises you among your friends; and then joins in traducing you among your enemies. You will never find one part of his character at variance with another. In his manners, he is simple and unaffected; in all his proceedings open and consistent. Wherever virtue directs him, he steadily holds his course. Let the issue of that course be ever so uncertain; let his friends differ from him in opinion; let his enemies clamor; he is not moved; his purpose is fixed. He asks but one question of his heart, what is the most worthy and honorable part; what the part most becoming the situation which he sustains, the character which he wishes to bear, the expectations which good men entertain of him? Being once decided as to this, he hesitates no more. He shuts his ears against every solicitation; and pursues with firm steps the line of integrity, fearless of conse quences; regardless of opposite opinions.

Upon all occasions cherish a spirit of integrity, and resolve that nothing unworthy of your character shall appear. What, alas! will any temporary advantage avail in the estimation of the man who has been tempted, by the hope of it, to do that upon which he can reflect with no honest pride? Like the bubbling of a disturbed rivulet it may excite a momentary attention, while the noble, silent swell of the river passes unnoticed; but like the rivulet its shallowness will presently. be discovered: we shall turn from it with contempt, content only with the perennial stream of integrity, that is rolling on with a majestic and unruffled course towards the ocean of immortality.

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CHARITY.

True charity is an active principle. It is not properly a single virtue; but a disposition residing in the heart, as a fountain whence all the virtues of benignity, candor, forbearance, generosity, compassion, and liberality, flow as so many native streams. From general benevolence to all, it extends its influence particularly to those with whom we stand in nearest connection, and who are directly within the sphere of our good offices. From the country or community to which we belong, it descends to the smaller associations of neighborhood, relations, and friends; and spreads itself over the whole circle of social and domestic life. Not that it imports a promiscuous undistinguishing affection, which gives every man an equal title to our love. Charity, if we should endeavor to carry it so far, would be rendered an impracticable virtue, and would resolve itself into mere words, without affecting the heart. True charity attempts not to shut our eyes to the distinction between good and bad men; nor to warm our hearts equally to those who befriend and those who injure us. It reserves our es-teem for good men, and our complacency for our friends. Towards our enemies it inspires forgiveness and humanity. It breathes universal candor and liber-ality of sentiment. It forms gentleness of temper," and dictates affability of manners. It prompts corre-sponding sympathies with them who rejoice and them who weep. It teaches us to slight and despise no man. Charity is the comforter of the afflicted, the protector of the oppressed, the reconciler of differences, the intercessor for offenders It is faithfulness in the friend, public spirit in the magistrate, equity andpatience in the judge, moderation in the supreme executive, and obedience in the citizen. In parents it is care and attention; in children it is reverence and submission. In a word, it is the soul of social life, it is the un that enlivens and cheers the abodes of

men.

RELIGION AND MORALITY.

Of all the dispositions and habits which lead to political prosperity, religion and morality are indispensible supports. In vain would that man claim the tribute of patriotism, who should labor to subvert these great pillars of human happiness; these firmest props of the duties of men and citizens. The mere politician, equally with the pious man, ought to respect and cherish them. A volume could not trace all their connections with private and public felicity. Let it simply be asked, where is the security for property, for reputation, for life, if the sense of religious obligation desert the oaths, which are the instruments of investigation in courts of justice? And let us with caution indulge the supposition, that morality can be maintained without religion. Whatever may be con ceded to the influence of refined education on minds of peculiar structure, reason and experience both forbid. us to expect that national morality can prevail in exclusion of religious principles.

ATTRIBUTES OF GOD.

It is of the highest importance to religious conduct, that our minds be filled with suitable conceptions of the attributes of God. They are the foundations of our reverence for him, and reverence is the foundation of religion. All the divine perfections are interesting to man. Almighty power, in conjunction with eternity and omnipresence, naturally inspires solemn awe. Infinite goodness relieves the mind from that oppression which power alone would produce; and from our experience of present benefits, and our remembrance of the past, creates love, gratitude, and trust. In the

middle between these, stands the contemplation of die vine wisdom which conjoins impressions of awe with those of comfort; and while it humbles us into profound submission, encourages, at the same time, our reliance on the only wise God.

In proportion as human knowledge hath enlarged its sphere of research and discovery, in the same propor