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Imprudence is also often owing to some unhappy turn of mind, which gives a cast to people's behaviour contrary to their better knowledge. Of this kind are false modesty, indolence, and propensities to particular follies and vices.

Rashness is a great enemy to prudence. The natural vivacity and warmth of youth, and of people of sanguine tempers, makes this folly very conspicuous in them. It is remarkable, that in most points of decorum, the female sex have the advantage of us. This cannot be owing either to any difference in natural abilities, or to greater experience or knowledge of the world; but to the natural timidity of their tempers, joined with the delicacy of their education, which prevents their behaving in the forward and precipitate manner we often do, to the disparagement of our prudence, and the disappointment of our designs. The prejudices occasioned by evil habits, and by pride and passion, contribute greatly to the blinding of human reason, and misleading men into imprudent conduct. Of which in their respective places. To give one's self up to be led by popular prejudice, is as likely a way to be misled as any I know. The multitude judge almost constantly wrong on all subjects that lie in the least out of the common way. They follow one another like a flock of sheep; and not only go wrong themselves, but make those, who are wiser, ashamed to go right. And yet it is not prudent to be singular in matters of inferior consequence.

That a genius inferior only to a Shakspear or a Milton, should not be able to keep a coat to his back, to save himself from starving amidst his poetic fire, at the same time that an honest citizen whose utmost reach of thought only enables him to fix a reasonable profit upon a piece of linen or silk, according to its first cost and charges, should from nothing, raise himself to a coach and six ; to account for what in theory seems so strange, it is to be considered, of what consequence it is towards a proper behaviour, that a person apply a due attention to all the minute circumstances and seemingly inconsiderable particulars, in the conduct of life. Let a man have what sublime abilities he will, if he is above applying his understanding to find out, and his attention to pursue any scheme of life, it is as

little to be expected, that he should acquire the fortune of the thriving citizen, as that the plain shopkeeper, who never applied his mind to learning, should equal him in science. There is no natural incompatibility between wit, or learning, and prudence. Nor is the man of learning or genius, who is void of common prudence, to be considered in any other character, than that of a wrong-headed pedant, or of a man of narrow and defective abilities.

PART I.

OF PRUDENCE IN CONVERSATION.

SECTION L

Of treating the Characters of absent Persons.

PRUDENCE may, in general, be divided into two parts: first, that which regards conversation, And, se. condly, that which serves to regulate action.

As to our words, we are to consider, first, whether what we are going to say had better be spoke, or kept in. And the only time for considering this is, before we speak : for it may be too late afterwards. Whatever may prove to the disadvantage of the speaker, the hearers, or of any absent person, is in prudence carefully to be suppressed. Of the first sort, is, whatever may prejudice the speaker, as, by exposing him to prosecution, by discovering his secrets, or, by getting him ill-will. Of the second, is whatever may tend to debauch the virtue of the hearers, or, by affronting, work them up to anger and misbehavior. And of the third, whatever tends to derogate from the character of any absent person. To treat of these without regard to order:

There is no imprudence more common or universal, than that of detraction. I speak of it at present only as an imprudence, reserving the immorality of that practice to another occasion. And what can be more imprudent,

than upon the mention of an absent person, with whom I am no way concerned, to break out into invectives and severities, which may bring me into disputes and trouble, but can answer no good end?

Did men but consider what opinion the judicious form of those they see delight in detraction, they would, for their own sakes, avoid a practice which exposes them to the contempt of all humane and considerate people. He who takes pleasure in speaking to the disadvantage of others, must appear to all wise men, either in the light of an envious person, who can brook nothing eminent in another; of one whose mean abilities and improvements will furnish no better entertainment for those he converses with, than disadvantageous representations of others; or of one, who partakes of the temper of an evil spirit, and delights in mischief for mischief's sake. And no man can think it will tend to the forwarding of his interest among his neighbours, to procure himself any of these characters.

The mischiefs a person may bring upon himself, by evil-speaking, either by exposing himself to legal penalties, or to private resentment, and general hatred, are so great, that prudence will direct to speak of every man, as one would do, if he knew the person, whose character is mentioned, was in the next room, overhearing all that passed. For one can never be sure that he shall not be called upon to say the same things before the person's face, which he has taken the liberty of saying behind his back. And who would be put to the trouble of proving, or to the confusion of recanting his words?

Nor is it enough that what we say to an absent person's disadvantage, be but trifling, or of no great consequence in itself; since what is said in conversation lies wholly at the mercy of the hearers, to represent it as they please; and the mere repetition of what has been said without thought or design, makes it appear of consequence. It is evident therefore, that in touching upon what is so ex tremely delicate, as the characters of others, there is no safe method, but taking the good-natured side (where any thing can be said in vindication) or, if the character spoke of is wholly indefensible, total silence; neither of which is liable to misconstruction.

As to putting the easy and credulous upon their guard against the artful and designing, the usual pretence for obloquy; it may be done, without hazard, and without injustice, by anonymous letters in a disguised hand, to the persons we think in danger of being imposed upon, or in any other prudent way; taking care still to treat the character of others, with the same tenderness as one would wish his own to meet with.

It will ever be the wisdom of every person, not only to avoid the odious practice of evil-speaking; but to make a resolution to have no concern with those who are given to it. If I find a person takes a pleasure in misrepresenting others to me, I ought to conclude, he will use my character in the same manner, in the next company he goes into.

SECTION II.

Of venting singular Opinions. Of Modesty in Disput ing. Of being satirical upon the Infirmities of others: Of Rallying, and receiving Raillery.

A WISE man will ever be cautious of venting singular opinions in science, in politics, and above all, in religion, where he does not perfectly know his company. He will consider, that he has ten chances for startling or displeas ing his hearers, for one of informing or setting them right, in a single conversation; the bulk of mankind being much too fond of their own opinions and prejudices, to desire to come at truth with the hazard of being obliged to give up their beloved maxims.

A man of prudence is always modest in delivering his sentiments, even where he is absolutely certain that he is in the right, and that his opponent is totally ignorant of the subject in dispute. For he considers, that it is happiness enough to know himself to be in the right, and that he is not obliged to battle the narrowness and perverseness of mankind.

It is likewise proper to remember, that, in a dispute, the by-standers 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 person will carefully avoid touching upon the natural infirmity, whether of body or mind, of those he is in company with. The exposing a person's imperfections to the observation 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 set 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 some failing, if it be done in private, or by an anonymous letter, it may answer the end; whereas the rude exposing of a person's weakness, makes him think himself obliged in honour to defend, and consequently to hold fast his error.

A wise man will despise the conceited pleasure some hot-headed people take in what they call, speaking their minds; that is, in expressing their dislike of those they fall into company with, in a blunt and rude manner, without the least necessity or prospect of advantage, and with the certainty of affronting and disobliging. For he will consider, that though he may chance not to like the make of every face he meets in the street, or the humour of every person he falls in company with, he cannot expect either the one or the other should be altered immediately upon his expressing his dissatisfaction, and may expect to have his rude remarks retaliated upon him with interest. As nothing is more provoking to some tempers than raillery, a prudent person will not always be satirically witty where he can; but only where he may without offence. For he will consider that the finest stroke of raillery is but a witticism: and that there is hardly any person so mean, whose good-will is not preferable to the pleasure of a horse-laugh.

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 set up for a satirical wit, be sure that you

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