The Polite Sage thinks in quite a different Way. Perfpicuity is the Garment in which his Conceptions appear; and his Sentiments, if they are of any Ufe, carry this additional Advantage with them, that scarce any Labour is required in attaining them. Graver Difcourfes, like galenical Medicines, are often formidable in their Figure, and naufeous in their Tafte. Lectures from a Doctor in our Science, like a chymical Extraction, convey Knowledge, as it were, by Drops; and restore Senfe, as the other does Health, without the Apparatus of Phyfic.

Harb to the Heart, and grating to the Ear,
Who can Reproof, without Reluctance, hear?
Why against Priefs the gen'ral Hate fo firongs
But that they fhew us all we do is wrong
Wit well apply'd, does weightier Wisdom right,
And gives us Knowledge, while it gives Delight.
Thus on the Stage, we, with Applause, bebold,
What would have pain'd us from the Pulpit told.

It is now Time to apply what we have already advanced to thofe Points in which they may be the most useful to us; and therefore we will begin, by confidering what Advantage the Practice of them will procure, in respect to those three Things, which, are esteemed of the greatest Confequence in the general Opinion of the World. This leads me, in the firft Place, to explain the Sentiments and Conduct of a Polite Philofopher in regard to Religion. I am not ignorant, that there are a Multitude of those who afs both on the World, and on themfelves, for very

polite

polioe Perfons, who look on this as a Topic below their Notice. Religion (fay they with a fneer) is the Companion of melancholy Minds; but, for the gayer Part of the World, it is Ill-manners to mention it amongst them. Be it fo. But give me leave to add, that there is no ranker Species of Ill-breeding, than speaking of it farcaftically, or with Contempt.

"Religion, ftrictly speaking, means that Worship "which Men, from a Senfe of Duty, pay to that "Being, unto whom they owe their own Existence, with all those Bleffings and Benefits, which at"tend it."

Let a Man but reflect on this Definition, and it will be impoffible for him not to perceive, that treating this in a ludicrous Way, muft not only be unpolite, but shocking. Who, that has a regard for a Man, would not start at the Thoughts of faying a bafe thing of his Father before him? and yet what a Distance is there between the Notion of a Father and a Creator! Since therefore no farther Arguments are necessary to prove the Inconfiftence between Raillery and Religion, what can be more cogent to a polite Man, than thus fhewing, that fuch Difcourfes of his would be mal à propos ?

Thus much for those who might be guilty of Uns politeness with refpect to Religion in general, a Fault unaccountably common in an Age, which pretends to be fo polite.

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As

As to particular Religions, or rather Tenets in Religion, Men are generally warm in them, from one of these two Reasons, viz. Tenderness of Confcience, or a high Senfe of their own Judgments. Men of plain Parts, and honest Dispositions, look on Salvation as too ferious a Thing to be jefted with: A polite Man therefore will be cautious of offending upon that head, because he knows it will give the Perfon to whom he fpeaks Pain; a Thing ever oppofite to the Character of a Polished Philofopher. The latter Reason, which I have affigned for Men's Zeal in religious Matters, may feem to have less Weight than the firft; but he who confiders it attentively, will be of another Opinion. Men of fpecu lative Religion, who are fo from the Conviction rather of their Heads than their Hearts, are not a bit lefs vehement than the real Devotees. He who says a flight or a severe Thing of their Faith, seems to them to have thereby undervalued their Understandings, and will confequently incur their Averfion; which no Man, of common Sense, would hazard for a lively Expreffion; much less a Person of good Breeding, who fhould make it his chief Aim to be well with all. As a Mark of my own Politeness, I will here take leave of this Subject; fince, by droping it, I fhall oblige the gay Part of my Readers, as, I flatter myself, I have already done the graver Part, from my Manner of treating it.

Like fome grave Matron of a noble Line,
With awful Beauty does Religion shine.

Just

Fuft Senfe fhould teach us to revere the Dame,
Nor, by imprudent Jefts, to spot her Fame.
In common Life you'll own this Reas'ning right,
That none but Fools in grofs Abufe delight:
Then ufe it here nor think our Caution vain ;
To be polite, Men need not be profane.

Next to their Concerns in the other World, Men are usually moft taken up with the Concerns of the Public here. The Love of our Country is among thofe Virtues to which every Man thinks he should pretend; and the Way in which this is generally fhewn, is by falling into what we call Parties; where, if a large Share of good Senfe allay not that Heat, which is naturally contracted from fuch Engagements, a Man foon falls into all the Violences of Faction, and looks upon every one as his Enemy, who does not express himself about the Public Good in the fame Terms he does. This is a harsh Picture, but it is a just one, of the far greater Part of those who are warm in political Difputes. A polite Man will therefore speak as feldom as he can on Topics, where, in a mixed Company, it is almost impoffible to say any thing that will please all.

To fay Truth, Patriotism, properly so called, is perhaps as scarce in this Age as in any that has gone before us. Men appear to love themselves fo well, that it seems not altogether credible they should, at every Turn, prefer their Country's Intereft to their own. The Thing looks noble indeed; and therefore, like a becoming Habit, every body would put

it on. But this is Hypocrify, you'll fay, and therefore should be detected! Here the Polite Philofopher finds new Inducements to Caution: Sore Places are always tender; and People at a Masquerade are in Pain, if you do any thing which may discover their Faces.

Our Philosophy is not intended to make a Man that four Monitor who points out Folks Faults, but to make them in love with their Virtues; that is, to make himself and them eafy while he is with them and to do, or fay nothing, which, on Reflexion, may make them less his Friends at their next Meeting.

Let us explain this a little farther. The Rules we offer, are intended rather to guide Men in Company than when alone. What we advance tends not fo directly to amend People's Hearts, as to regulate their Conduct; a Matter which we have already demonftrated to be of no fmall Importance. Yet I beg you'll obferve, that though Morality be not immediately our Subject, we are far, however, from requiring any thing in our Pupils contrary thereto.

A polite Man may yet be religious, and, if his Reason be convinced, attached to any Intereft which, in his Opinion, fuits best with that of the Public; provided he conform thus far to our Syftem, that on no Occafion he trouble others with the Articles of his religious Creed, or political Engagements; or, by any Stroke of Wit or Raillery, hazard for a

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