ing; and reafon discovers the rifing importance of its increafing cultivation.

In an obferving fpectator the diverfified fcenery of nature ex cites wonder, curiofity and contemplation. Here auguft mountains, clothed in azure forefts, rear their myftic heads around the horizon. Rivers, enrolling a hoft of ftreamlets, that wander in antic course from their fountains, are frequently feen marching with proud grandeur to the ocean. The hills and vallies, variegated with bright villages, fruitful fields and pleasant groves, difplay prospects, that far surpass the most lively visions of fancy. These wild and elegant landscapes loudly invoke the imitative powers of the painter. Poetry, the lovely nurse of virtue and tafte, if wooed with that ardent affiduity, which her exalted dignity requires, would furely delight in this alluring refidence. That refined fenfibility of foul, which is feldom experienced in a plain inclement region, seems here to be earnestly invited by the sweet melody of nature to awaken and admire her fublime and beautiful features. The heart is taught to fubdue every fordid paffion, and to maintain those affections only, which are influenced by divine harmony and love.

But with all these incitements to the principal glory of a nation, polite literature and the fine arts have hitherto made a very dilatory progrefs. It must however be allowed, that the sciences, which teach the gaining and fecurity of wealth, the common bufinefs, and conveniences of life, are here generally well understood and in high eftimation. Thofe, which profefs chiefly to delight and improve the mind with taste and fentiment, to increase the powers of the foul and give it a true zeft for the offered blifs of Heaven, have yet gained but a small number of temporary votaries.

Genius has fometimes dawned among us, but its opening brilliancy has been too often and too fuddenly obfcured by the gloom of neglect. But whence arifes this neglect? Does it come from a prejudice against our own talents, from infenfibility of taste, or from an envious difpofition to filence the voice of fame ? Or must we affign it to the predominant sway of avarice? In particular inftances all these may induce neglect; but perhaps the principal cause is the want of zealous perfeverance in the

candidates for literary diftinction. They, who have opportunity and genius, too frequently pafs their time in apathy and indolence, in roving fome barren field of pleasure, or else, as is most frequently the cafe, engage in our common purfuit of fortune. So few are they, who engage themselves wholly in the study of literature and in fpeculating on life and manners, that the defign of their occupation is very little understood. The votary, who intends thefe purfuits for his chief employment, may there. fore fafely anticipate the title of Loiterer.

I would now introduce myself to you, benevolent reader, though I am fenfible that my address may appear awkward and uninterefting. You have found fo much graceful gentility in the Spectator, fuch majeftic eloquence in the Rambler, the engaging deportment of the Adventurer, and fo much winning eafe in the American Lounger, that it may be deemed prefumption in a Loiterer to aspire to your favour, Though I loiter in the high-way of my countrymen, I love diligence in my chofen employment. If conftant endeavours feldom fail in the attainment of their object, there may yet be fome chance for my fuccefs in affording amusement. While fashion, opinion and manners are perpetually changing, a new fcene is always arising for moral fpeculation. The many-headed monster of error is Vice is a skilever watchful for an opportunity of dominion.

ful alchymift, and in all her youthful vivacity, ftill employs her infinite arts of feduction. Prejudice is yet alive, and by often. concealing our good, brings on confequences most ridiculous and fatal. Though many a valorous band has fought against them, they still remain bold and unvanquifhed. A champion in the cause of virtue and refinement ought ever to be active and zealous in their defence; nor can he be deemed impertinent, if he endeavours to promote their influence, by celebrating their praise,

In a country like this, where manners and fentiment are fo various, a critical inspection into life will discover much to be blamed and much to be applauded. The fatirift will find many fubjects for his humour by obferving the control of paffion; while the grave sentimentalist may largely descant on our indus try and enterprise. The defign of thefe effays is to present to

my readers lucubrations on manners and literature, on the improvement of tafte and the encouragement of genius. Thofe, who may incline to co-operate in this undertaking, are cordially invited to contribute their affistance.

Mr. EDITOR,

For the Monthly Anthology.

IF it should confift with the defign of your publication, to infert reflections on fubjects of morality and religion, I hope that the following observations on an extensive principle of human action will prove acceptable. It is important that our moral fentiments be clear and just. By mistaking the character of the principles by which we are influenced, we debase conscience into the inftrument of vice; the light within us becomes darknefs; we feal our own destruction.

If any one paffion has brought all men into bondage, if any one principle of action can serve as a clue to all the varieties of the human character, it is AMBITION, or devotion to our own individual glory. By this fin fell the angels. This fin men have even exalted into virtue, and the worst we hear of it is this, that it is "the infirmity of noble minds." This principle affumes many forms, but under all it propofes felf exaltation as its great laft end. In this point all the defires and pursuits of the ambitious centre.

tor.

It must easily be feen that this devotion to our own glory is directly the reverse of the great law of benevolence. God is love, and in this character alone we reflect the glory of our CreaBenevolence carries us out of ourselves, and diffuses our exiftence by giving us an intereft in other beings. But ambition is narrow and debafing. It leads us to confider all beings as fubfervient to our greatness, and formed to behold and proclaim our glory. Nothing is benevolent, which does not proceed from a fincere difpofition to do good, from a fingle view to the production of happiness. To ferve our country or mankind, that we may acquire the reputation of patriotifm or of benevolence, expreffes fimply a regard for the rewards of those virtues, Bone for the virtues themselves. Ambition is the most refined

form of selfishness, but it is selfishness ftill, and neceffarily excludes from that kingdom of heaven, whofe only law is love.

The pursuit of human applause, from the very nature of man, has a tendency to increase mifery and delufion. Men are depraved in their moral fentiments. They are more impressed with vast power and favage energy, than with the mildness of benevolence. Accordingly we find characters, distinguished by barbarous valour, inflexible obftinacy and inhuman fortitude, the objects of general admiration. In all ages men have deified the monsters of the human race, who have convulfed empires in fport to difplay their spirit and power. From this principle of admiring vast power and exertion, men prefer extravagance of imagination and fubtlety of fophiftry, to the fimplicity of unaffuming truth. Thus from the very nature of man, ambition in purfuit of its end has filled the earth with ruin and error. limits of this paper will not permit to record the wars, oppreffions, devaftations, and cruelties into which the ambitious have been driven. But thefe clearly prove the oppofition of ambi tion to the great principle of benevolence.

The

Ambition is a perversion and prostitution of the highest powers of human nature. If we poffefs reason and moral sentiment, we ought to make them our guides and pillars. Thus endowed, does it become us to bend to the standard of an evil world? Adherence to principle in oppofition to pain and contempt, constitutes the true dignity of man. The confcioufnefs of integrity, of conducting as children of God, of acting from virtuous motives in a virtuous cause, is a confolation and reward fuperior to the applaufe of worlds. More fervile dependence cannot be conceived than is the lot of him, who lives only in the mouths of other men. The ambitious frequently difcover great power. But moral excellence confifts in the right direction of power. A giant building houfes of cards, prefents as glorious a fpectacle, as an intellectual being formed for immortal progreffion, and capacitated to enjoy his God, enflaving himself to the earth, converting his present greatness into an idol, feigning an immortality in the remembrance of perifhing men, and exhaufting himfelf for a monument, which with himself will foon crumble into duft.

There is a bafe hypocrify in ambition, which an honeft mind. must despise and abhor. If we wish the world to notice us, if we act in the view of men, that we may draw their attention and applause, let us tell them frankly what we defire. It is vile to pretend that our views are liberal, that we wish to promote the cause of truth, or the civil and religious interests of mankind. It is deteftable fraud thus to cheat men out of applause. The cant of ambition is knavery baser than the tricks of a pick-pocket. It is enough that our fouls are narrow, that we are incapable of acting from generous affection. Let us not add to this the meannefs of falfehood.

This devotion to our own glory is the greatest weakness and folly. Let each of us confider himself in comparison with the whole human race, and of how little confequence are we? We are loft in the general crowd and tumult. Millions have never heard and will never pronounce our names. The refiftlefs ftream of time, which overwhelms high and low, must soon sweep us away. Others will fill our places, the business of the world, the fong and the dance be continued, and like paft generations we shall be lefs regarded than the turf which covers us. And does it become fuch beings to fwell with their own importance, and to elevate themselves for the admiration of the world? But let us extend our views and confider man in relation to the universe. How do we dwindle and fhrink into nothing, when brought into comparison with the majefty of nature! How fublime the style, how glorious the order of this temple of the Deity! There is a prodigality in the works of nature, which feems defigned to humble the pride and mock the dwarfishness of man; and in this profufion of existence, beauty and majesty, fhall we exalt ourselves to the fummit of creation, confider ourfelves peculiarly deferving notice, and challenge the admiration of mankind? If from the material fyftem we afcend to thofe intelligent orders which furround the throne of God, and from all derived and dependent existence, rise to the uncreated Parent of heaven and earth, on whom the highest ranks of angels depend, and by whom the minutest beings are fupported, in whofe fulness and perfection all worlds and systems are lefs than nothing and vanity, what fhall we think of ourselves, or what terms can we use, fufficiently diminutive to express our littleness and unimportance?