there is no fafe method, but taking the good-natured fide (where any thing can be faid in vindication), or, if the character fpoke of is wholly indefenfible, total filence; neither of which is liable to mifconftruction.

As to putting the eafy and credulous upon their guard against the artful and defigning, the ufual pretence for obloquy; it may be done, without hazard, and without injuftice, by anonymous letters in a difguifed hand, to the perfons we think in danger of being impofed upon, or in any other prudent way; taking care till to treat the character of others, with the fame tenderness as one would with his own to meet with.

It will ever be the wifdom of every perfon, not only to avoid the odious practice of evil-fpeaking; but to make a refolution to have no concern with thofe who are given to it. If I find a perfon takes a pleasure in mifreprefenting others to me, I ought to conclude, he will ufe my character in the fame manner, in the next company he goes into.

SECT. II.

Of venting fingular Opinions. Of Modefty in Difputing. Of being fatirical upon the Infirmities of others. of Rallying, and receiving Raillery.

WISE man will ever be cautious of venting fingular opinions in fcience, in politics, and, above all, in religion, where he does not perfectly know his company. He will confider, that he has ten chances for ftartling or difpleafing his hearers, for one of informing or fetting them right, in a single conversation; the bulk of mankind being much too fond of their own opinions and prejudices, to defire to come at truth with the hazard of being obliged to give up their beloved

maxims.

A man of prudence is always modeft in delivering his fentiments, even where he is abfolutely certain that he is in the right, and that his opponent is totally ignorant of the fubject in difpute. For he confiders, that it is happiness enough to know himfelf to be in the

right, and that he is not obliged to battle the narrownefs and perverfenefs of mankind.

It is likewife proper to remember, that, in a dispute, the by-ftanders generally take it for granted, that he who keeps his temper is in the right, and that what puts the other out of humour, is his finding himself in danger of being worsted.

A prudent perfon will carefully avoid touching upon the natural infirmity, whether of body or mind, of those he is in company with. The expofing a perfon's imperfections to the obfervation of others, can answer no end, but irritating. We find it hard enough to prevail with mankind to look into their deficiencies themselves; but to fet a whole company a-gazing at them, is what they will never bear at our hands. When there is a friendly hint to be given, for correcting fome failing, if it be done in private, or by an anonymous letter, it may anfwer the end; whereas the rude expofing of a perfon's weakness, makes him think himfelf obliged in honour to defend, and confequently to hold faft, his

error.

A wife man will defpife the conceited pleasure fome hot-headed people take in what they call, fpeaking their minds, that is, in expreffing their diflike of those they fall into company with, in a blunt and rude manner, without the leaft neceffity or profpect of advantage, and with the certainty of affronting and difobliging. For he will confider, that tho' he may chance not to like the make of every face he meets in the freet, or the humour of every perfon he falls in company with, he cannot expect either the one or the other should be altered immediately upon his expreffing his diffatisfaction, and may expect to have his rude remarks retaliated upon him with intereft. As nothing is more provoking to fome tempers than raillery, a prudent perfon will not always be fatirically witty where he can; but only where he may without offence. For he will confider, that the finest stroke of raillery is but a witticism; and that there is hardly any perfon fo mean, whofe good-will is not preferable to the pleasure of a horfe-laugh.

7

If you should by raillery make another ridiculous (which is more than you can promise upon), remember, that the judicious part of the company will not think the better of you for your having a knack at drollery, or ribaldry.

Before you fet up for a fatirical wit, be fure that you are properly furnished. If you be found to be a bad archer, they will fet you up for a butt.

In the case of one's being exposed to the mirth of a company for fomething faid or done fillily, the most effectual way of turning the edge of their ridicule, is by joining in the laugh against one's felf, and expofing and aggravating his own folly: for this will fhew, that he has the uncommon understanding to see his own fault.

SECT. III.

Of Secrecy. Of the Choice of Company, and of intimate Friends. Of Vifiting where there is no Friendship. Of the Company of Ladies. Of Story-telling. Of Boafting, and Lying.

A

S to his own private affairs, a prudent perfon will confider, that his fecrets will always be fafer in his own breaft, than in that of the beft and discreetest friend he has in the world. He will therefore be very cautious of imparting them; and will never let any one into the knowledge of them, but for the fake of profiting by his advice, or for fome other useful end. There is not indeed a perfon among many hundreds, to whom a fecret is not an infupportable burden. And the bulk of people are fo extremely curious, that they will fall upon a thousand ftratagems to make the perfon, who they imagine is poffeffed of a fecret, believe, that they know most of it already, in order to draw him on to discover the whole; in which they often fucceed.

A prudent perfon will always avoid diving into the fecrets of others; for he will confider, that whoever is weak enough to blab his private affairs to him, is like to put the fame confidence in others; the confequence of which may be, that he may come to be blamed

.

blamed for what was difcovered by the indifcretion of another, though religiously concealed by himself.

If you cannot keep your own fecrets, how do you think other people fhould? If you have fuch an opinion of a perfon, as to think he will be faithful to you, he has the like of another, and he again of another, and fo your fecret goes round. You ought likewife to confider, that befides the chance of unfaithfulness in him to whom you truft a fecret, or of a difference arifing between you, the mere circumftance of his happening fome time or other to forget himself, may be the occafion of his discovering and undoing you.

As to the choice of friends or companions, the number of which ought to be small, and the choice delicate, one general rule may be laid down, viz. That a man, who has neither knowledge nor virtue, is by no means. a fit companion, let him have what other accomplishments he will. No advantage one can propofe from keeping the company of an ignorant or a wicked man, can make up for the nuifance and difguft his folly will give; much lefs for the danger of having one's manners corrupted, and his mind debauched. Nothing can give a higher delight, than the converfation of a man of knowledge. There is in a mind, improved by study, converfation, and travel, a kind of inexhaustible fund of entertainment, from which one may draw fupplies for many years' enjoyment, and at every converfation receive fome new piece of information and improvement. On the contrary, the company of an ignorant perfon must foon grow tiresome and infipid. For one will foon have heard all the tolerable things he can fay; and then there is an end of improvement and entertainment both at once.

As for your buffoons, who are the delight of fuperficial people, and the fiddles of companies, they are, generally speaking, the moft defpicable people one can converfe with. Their being careffed by the thoughtless part of mankind, on account of their pleasantry, gives their manners fuch a tincture of levity and foolery, that very few of them are good for any thing, but to laugh at. And as a very extenfive vein of wit is a great rarity,

you

you will generally find the drolls, you meet in company, have a fet of conceits which they play off at all times, like dancing dogs, or monkeys; and that what chiefly diverts, is rather fome odd caft of countenance, or uncommon command of features, than any thing of real wit, that will bear repeating.

The only proper perfons, therefore, to choose for intimate friends, are men of a ferious turn; for fuch are generally prudent, and fit to confult with; and of eftablished characters; for fuch, having fomewhat to lofe, will be cautious of their behaviour. To which add another qualification, indifpenfably neceffary in a friend, with whom one would expect to live agreeably, I mean, a good natural temper. Nothing more forcibly warms the mind to a love of goodness, or raises it more powerfully to all that is truly great and worthy, than the converfation of wife and virtuous men. There is a force in what is faid viva voce, which nothing in writing can come up to. A grave remonftrance, mixed with humanity and compaflion, will often awaken thought and reflection in a mind, which has stood proof against the finest moral leflons in books. And the approbation of a friend, whofe judgment and fincerity one esteems, will encourage one to go lengths in every commendable difpofition and practice, which he could not have thought himself capable of As, on the contrary, a little fmart raillery, or a fmooth flow of words, put together with an appearance of reafon, and delivered with an easy and affured air, may very quickly shake the virtue, or unhinge the principles, of a young perfon, who has neither had time nor opportunities for eftablishing himfelf fufficiently.

I do not mean, that young perfons are to take upon truft all that is told them by pious people (some of whom may be very weak and bigoted), without examining into the grounds and evidences of what they have taught them, and without allowing themselves an opportunity of hearing both fides of the question. This is more than religion requires; nay, it is directly contrary to what it requires: for it directs men to use theirown reafon, and not to take any thing of importance upon

truft.