pected, and shifts her abode when her continuance is, in appearance, moft firmly fettled. Univerfal Vifiter, p. 112. Where there is no commerce, nor manufacture, he that is born poor can fcarcely become rich and if none are able to buy eftates, he that is born to land, cannot annihilate his family by selling it. Western Islands, p. 194. It may deferve to be enquired, Whether a great nation ought to be totally commercial? Whether, amidst the uncertainty of human affairs, too much attention to one mode of happiness may not endanger others? Whether the pride of riches must not fometimes have recourfe to the protection of courage? And whether, if it be neceflary to preferve in fome part of the empire the military fpirit, it can fubfift more commodioufly in any place than in remote and unprofitable provinces, where it can commonly do little harm, and whence may be called forth at any fudden exigence? it It must however be confeffed, that a man who places honour only in fuccefsful violence, is a very troublesome and pernicious animal in time of peace, and that the martial character cannot prevail in a whole people, but by the diminution of all other virtues. He that is accustomed to refolve all right into conqueft, will have very little tenderness or equity. All the friendfhip in fuch a life can be only a confederacy of invafion, or alliance of defence. The ftrong must flourish by force, and the weak fubfift by ftratagem. Ibid. p. 210 & 211. COM COMPLAISANCE. There are many arts of graciousness and conciliation which are to be practifed without expence, and by which thofe may be made our friends, who have never received from us any real benefit.— Such arts, when they include neither gullt nor meannefs, it is furely reasonable to learn; for who would want that love which is fo eafily to be gained? Rambler, vol. 2, p. 16.. The univerfal axiom in which all complaifance is included, and from which flow all the formalities which cuftom has established in civilized nations, is,—“ That no man should give any preference to himself,"-a rule fo comprehenfive and certain, that perhaps it is not eafy for the mind to imagine an incivility without fuppofing it to be broken. Ibid. p. 262. There are, indeed, in every place, fome particular modes of the ceremonial part of good breeding, which being arbitrary and accidental, can be learned only by habitude and conversation.—Such are the forms of falutation, the different gradations of reverence, and all the adjustments of place and precedence.—These however may be often violated without offence, if it be fufficiently evident that neither malice nor pride contributed to the failure, but will not atone, however rigidly obferved, for the tumour of infolence, or petulance of contempt. Ibid. p. 262. Wifdom and virtue are by no means fufficient, without the fupplemental laws of good breeding to, to fecure freedom from degenerating into rudenefs, or self-esteem from fwelling into infolence. A thousand incivilities may be committed, and a thousand offices neglected, without any remorse of confcier.ce, or reproach from reason. Ibid. p. 261. If we would have the kindness of others, we muft endure their follies. He who cannot perfuade himself to withdraw from fociety, must be content to pay a tribute of his time to a multitude of tyrants. To the loiterer, who makes appointments which he never keeps-to the confulter, who afks advice which he never takes-to the boafter, who blufters only to be praised-to the complainer, who whines only to be pitied to the projector, whofe happiness is to entertain his friends with expectations, which all but himself know to be vain to the economist, who tells of bargains and fettlements-to the politician, who predicts the fate of battles and breach of alliances-to the ufurer, who compares the different funds; and to the taker, who talks only because he loves to be tal..ing. Idler, vol. I, p. 80.. SELF-COMPLACENCY.. He that is pleafed with himself, eafily imagines he thall please others. CHARITY. Life of Pope. Charity would lofe its name were it influenced by fo mean a motive as human praise. Introduction to the Proceedings of the Commit To. To do the beft can feldom be the lot of man; it is fufficient if, when opportunities are prefented, he is ready to do good. How little virtue could be practifed if beneficence were to wait always for the moft proper objects, and the nobleft occafions; occafions that may never happen, and objects that may never be found? Ibid. p 159. That Charity is best of which the confequences are most extenfive. Ibid. Of Charity it is fuperfluous to obferve, that it could have no place if there were no want; for of a virtue which could not be practifed, the omiffion could not be culpable. Evil is not only the occafional, but the efficient cause of charity.' We are incited to the relief of mifery, by the consciousness that we have the fame nature with the fufferer; that we are in danger of the fame diftreffes; and may fometimes implore the fame affiftance. Idler, vol. 2, p. 209. CHARITY TO CAPTIVES. The relief of enemies has a tendency to unite mankind in fraternal affection, to foften the acrimony of adverfe nations, and difpofe them to peace and amity. In the mean time it alleviates captivity, and takes away fomething from the miferies of war. The rage of war, however mitigated, will always fill the world with calamity and horror. Let it not then be unneceffarily extended.-Let animofity and hoftility cease together, and no man be be longer deemed an enemy than while his fword is drawn against us. Introduction to the Proceedings of the Committee for Cloathing French Prifoners, p. 159. CENSURE. Cenfure is willingly indulged, because it always implies fome fuperiority. Men please themselves with imagining that they have made a deeper fearch, or wider furvey than others, and detected faults and follies which escape vulgar observation. Rambler, vol. 1, p. 7. Those who raise envy will easily incur censure. Idler, vol. 1, p. 78. CUSTOM. Established custom is not easily broken, till fome great event shakes the whole system of things, and life seems to re-commence upon new principles. Western Islands, p. 18. Custom is commonly too ftrong for the most resolute resolver, though furnished for the affault with all the weapons of philofophy. "He that endeavours to free himself from an ill habit, (fays Bacon) must not change too much at a time, left he fhould be difcouraged by difficulty; nor too little, for then he will make but flow advances." Idler, vol. I, p. 152. To advise a man unaccustomed to the eyes of the multitude, to mount a tribunal without perturbation;-to tell him, whofe life has paffed in the shades of contemplation, that he must not be difconcerted or perplexed in receiving aud returning the |