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If we would examine into the secret springs of action in the impudent and the absurd, we shall find, though they bear a great resemblance in their behaviour, that they move upon very different principles. The impudent are pressing, though they know they are disagreeable; the absurd are importunate, because they think they are acceptable; impudence is a vice,and abfurdity a folly. Sir Francis Bacon talks very agreeably upon the subject of impudence. He takes notice, that the orator being asked, what was the first, second, and third requisite to make a fine speaker ? still answered, “ Action.” « This," said he, “ is the very outward form of speaking, and yet it is what, with the generality, has more force than the most consummate abilities. Impudence is to the rest of mankind of the fame use which action is to orators."

The truth is, the gross of men are governed more by appearances than realities, and the impudent man in his air and behaviour undertakes for himself that he has ability and merit, while the modest or diffident gives himself up, as one who is possessed of neither. For this reason, men of front carry things before them with little opposition, and make so skilful a use of their talent, that they can grow out of humour like men of consequence, and be four, and

make their disatisfaction do them the same service as desert. This way of thinking has often furnished me with an apology for great men who confer favours on the impudent. In carrying on the government of mankind, they are not to consider what men they themselves approve in their closets and private conversations, but what men will extend themselves furthest, and more generally pass upon the world for such as their patrons want in such and such stations, and consequently take so much work off the hands of those who employed them.

Far be it that I should attempt to lessen the acceptance which men of this character meet with in the world ; but I humbly propose only, that they who have merit of a different kind, would accomplish themselves in some degree with this quality of which I am now treating. Nay, I allow these gentlemen to press as forward as they please in the advancements of their interests and fortunes, but not to intrude upon others in conversation also; let them do what they can with the rich and great, as far as they are suffered, but let them not interrupt the easy and agreeable. They may be useful as servants in ambition, but never as associates in pleasure. However, as I would still drive at something instructive in every lucubration, I must recommend it to all men who feel in themselves an impulse towards attempting laudable actions, to acquire fuch a degree of assurance, as never to lose the possession of themselves in publick or private, fo far as to be incapable of acting with a due decorum on any occafion they are called to. It is a mean want of fortitude in a good man, not to be able to do a virtuous action with as much confidence as an impudent fellow does an ill one. There is no way of mending fuch false modesty, but by laying it down for a rule that there is nothing shameful but what is criminal.

The Jesuits, an order whose institution is perfectly calculated for making a progress in the world, take care to accomplish their disciples for it by breaking them of all impertinent bashfulness, and accustoming them to a ready performance of all indifferent things. I remember in my travels, when I was once at a publick exercise in one of their schools, a young man made a most admirable speech, with all the beauty of action, cadence of voice, and force of argument imaginable, in defence of the love of glory. We were all enamoured with the grace of the youth, as he came down from the desk where he spoke, to present a copy of his speech to the head of the society. The principal received it in a very obliging manner, and bid him go to the market-place and fetch a joint of meat, for he should dine with him, He bowed, and in a trice the orator returned, full of the sense of glory in this obedience, and with the best shoulder of mutton in the market.

This treatment capacitates them for every scene of life. I therefore recommend it to the consideration of all who have the instruction of youth, which of the two is the more inexcusable, he who does everything by the mere force of his impudence, or who performs nothing through the oppression of his modesty? In a word, it is a weakness not to be able to attempt what a man thinks he ought, and there is no modesty but in felf-denial.

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Tecum vivere amen, tecum obeam lubens.

HoR. 3. Od. ix. v. ult. I could willingly. live and die with you.

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OME years since I was engaged with a coach full of friends to take a journey as far as the Land's End. We were very well pleased with one another the first day, every one endeavouring to

recommend himself by his good humour and complaisance to the rest of the company. This good correspondence did not last long; one of our party was soured the very first evening by a plate of butter which had not been melted to his mind, and which spoiled his temper to such a degree, that he continued upon the fret to the end of our journey. A second fell off from his good humour the next morning, for no other reason, that I could imagine, but because I chanced to step into the coach before him, and place myself on the shady side. This, however, was but my own private guess, for he did not mention a word of it, nor, indeed, of anything else for three days following. The rest of our company held out very near half the way, when on a sudden Mr. Sprightly fell asleep, and instead of endeavouring to divert and oblige us, as he had hitherto done, carried himself with an unconcerned, careless, drowsy behaviour, till we came


to our last stage. There were three of us who still held up our heads and did all we could to make our journey agreeable, but, to my shame be it spoken, about three miles on this side Exeter, I was taken with an unaccountable fit of fullenness, that hung upon me for above threescore miles ; whether it were for want of respect, or from an accidental tread upon my foot, or from a foolish maid's calling me the old gentleman, I cannot tell. In short, there was but one who kept his good humour to the Land's End.

There was another coach that went along with us, in which I likewise observed that there were many secret jealousies, heart-burnings, and animofities; for when we joined companies at night, I could not but take notice that the passengers neglected their own company, and studied how to make themselves esteemed by us, who were altogether strangers to them, till at length they grew so well acquainted with us, that they liked us as little as they did one another. When I reflect upon this journey I often fancy it to be a picture of human life, in respect to the several friendships, contracts, and alliances that are made and dissolved in the several periods of it. The most delightful and most lasting engagements are generally those which pass between man and woman; and yet upon what trifles are they weakened or entirely broken? Sometimes the parties fly assunder even in the midst of courtship, and sometimes grow cool in the very honey-month. Some separate before the first child, and some after the fifth; others continue good till thirty, others till forty, while some few, whose fouls are of a happier make, and better fitted to one another, travel on together to the end of their journey in a continual intercourse of kind offices and mutual endearments.

When we therefore choose our companions for life, if we hope to keep both them and ourselves in good humour to the last stage of it, we must be extremely careful in the choice we make, as well as in the conduct on our part. When the persons to whom we join ourselves can stand an examination and bear the scrutiny, when they mend upon our acquaintance with them, and discover new beauties the more we search into

their characters, our love will naturally rise in proportion to their perfections.

But because there are very few possessed of such accomplishments of body and mind, we ought to look after those qualifications both in ourselves and others, which are indispensibly necessary towards this happy union, and which are in the power of every one to acquire, or at least to cultivate and improve. These, in my opinion, are cheerfulness and constancy. A cheerful temper joined with innocence, will make beauty attractive, knowledge delightful, and wit good natured. It. will lighten sickness, poverty, and affliction, convert ignorance into an amiable simplicity, and render deformity itself agreeable.

Constancy is natural to persons of even tempers and uniform dispositions, and may be acquired by those of the greatest fickleness, violence, and passion, who consider seriously the terms of union upon which they come together, the mutual interest in which they are engaged, with all the motives that ought to incite their tenderness and compassion towards those who have their dependence upon them, and are embarked with them for life in the same state of happiness or misery. Constancy, when it grows in the mind upon considerations of this nature, becomes a moral virtue, and a kind of good nature, that is not subject to any change of health, age, fortune, or any of those accidents which are apt to unsettle the best dispositions, that are founded rather in constitution than in reason. Where such a constancy as this is wanting, the most inflamed passion may fall away into coolness and indifference, and the most melting tenderness degenerate into hatred and aversion. I shall conclude this paper with a story that is very well known in the North of England.

About thirty years ago, a packet-boat that had several passengers on board was cast away upon a rock, and in so great danger of sinking, that all who were in it endeavoured to save themselves as well as they could, though only those who could swim well had a bare possibility of doing it. Among the passengers there were two women of fashion, who seeing themselves in such a disconfolate condition, begged of their hufbands not to leave them. One of them chose rather to die

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