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Book iijsubject to a blush in his closet, as when the eyes of multitudes are upon him.

I do not remember to have met with any instance of modesty with which I am so well pleased, as that celebrated one of the young Prince, whose father, being a tributary king to the Romans, had several complaints laid against him before the Senate, as a tyrant and oppressor of his subjects. The prince went to Rome to defend his father, but coming into the Senate and hearing a multitude of crimes. proved upon him, was so oppressed when it came to his turn to speak, that he was unable, to utter a word. The story tells us that the fathers were more moved at this instance of modesty and ingenuity, than they could have been by the most pathetic oration; and, in short, pardoned the guilty father for this early promise of virtue in the son.

I take Assurance to be, the faculty of possessing a man's self, or of saying and doing indifferent things without any uneasiness or emotion in the mind. That which generally gives. a man assurance, is a moderate knowledge of the world; but above all, a mind fixed and determined in itself to do nothing against the rules of honour and decency. An open and assured behaviour is the natural consequence of such a resolution. A man thus armed, if his. words or actions are at any time misinterpreted, retires within himself, and from a consciousness of his own integrity, assumes force enough to despise the little censures of ignorance or malice.

Every one ought to cherish and encourage in himself the modesty and assurance I have here inentioned.

A man without assurance is liable to be made

uneasy by the folly or ill-nature of every one he converses with. A man without modesty is lost to all sense of honour and virtue.

It is more than probable that the Prince above-mentioned possessed both these qualifications in a very eminent degree. Without assurance he would never have undertaken to speak. before the most august assembly in the world, without modesty he would have pleaded the cause he had taken upon him, though it had appeared ever so scandalous..

From what has been said, it is plain that modesty and assurance are both amiable, and may very well meet in the same person. When they are thus mixed and blended together, they compose what we endeavour so express when. we say a modest assurance; by which we understand the just mean between bashfulness and impudence.

I shall conclude with observing, that as the same man may be both modest and assured; so it is also possible for the same person to be both impudent and bashful.

We have frequent, instances of this odd kind of mixture in people of depraved minds and mean education; who though they are not able, to meet a man's eyes, or pronounce a sentence without confusion, can voluntarily commit the greates villanies, or most indecent actions.

Such a person seems to have made a resolution to do ill even in spite of himself, and in defiance of all those checks and restraints his temper and complexion seem to have laid in his way.

Upon the whole, I would endeavour to establish this maxim, That the practice of virtue is the most proper method to give a man a be

coming assurance in his words and actions, Guilt always seeks to shelter itself in one of the extremes, and is sometimes attended with both..

CHA P. I I.

On Cheerfulness.

SPECTATOR.

I HAVE always preferred Cheerfulness to

Mirth. The latter I consider as an act, the former as a habit of the mind. Mirth is short and transient, Cheerfulness fixed and permanent. Those are often raised into the greatest transports of Mirth, who are subject to the greatest depressions of melancholy on the contrary, Cheerfulness, though it does not give the mind such an exquisite gladness, prevents us from falling into any depths of sorrow. Mirth is like a flash of lightning, that breaks through a gloom of clouds, and glitters for a moment; Cheerfulness keeps up a kind of day-light in the mind, and fills it with a steady and perpetual serenity.

Men of austere principles look upon Mirth as too wanton and dissolute for a state of probation, and as filled with a certain triumph and insolence of heart that is inconsistent with a life which is every moment obnoxious to the greatest dangers. Writers of this complexion. have observed, that the sacred Person who was the great pattern of perfection, was never seen to laugh.

Cheerfulness of mind is not liable to any of these exceptions; it is of a serious and composed nature it does not throw the mind into a condition improper for the present state of humanity, and is very conspicuous in the cha

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racters of those who are looked upon as the greatest philosophers among the Heathens, as well as among those who have been deservedly esteemed as saints and holy men among Chris

tians.

If we consider Cheerfulness in three lights, with regard to ourselves, to those we converse with, and to the great Author of our being, it will not a little recommend itself on each of these accounts. The man who is possessed of this excellent frame of mind, is not only easy in his thoughts, but a perfect master of all the powers and faculties of his soul; his imagination is always clear, and his judgment undisturbed: his temper is even and unruffled, whether in action or in solitude. He comes with a relish to all those goods which nature has provided for him, tastes all the pleasures of the creation which are poured upon him, and does not feel the full weight of those accidental evils which may befal him.

If we consider him in relation to the persons whom he converses with, it naturally produces love and good-will towards him. A cheerful mind is not only disposed to be affable and obliging, but raises the same good-humour in those who come within its influence. A man finds himself pleased, he does not know why, with the cheerfulness of his companion it is like a sudden sunshine that awakens a secret delight in the mind, without her attending to it. The heart rejoices of its own accord, and naturally flows out into friendship and benevolence towards the person who has so kindly an effect upon it.

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When I consider this cheerful state of mind in its third relation, I cannot but look upon it

Book iijas a constant habitual gratitude to the Author of nature. An inward cheerfulness is an implicit praise and thanksgiving to Providence under all its dispensations. It is a kind of acquiescence in the state wherein we are placed, and a secret approbation of the Divine will in his conduct towards man.

A man, who uses his best endeavours to live. according to the dictates of virtue and right. reason, has two perpetual sources of cheerfulness in the consideration of his own nature, and of that Being on whom he has a dependence. If he looks into himself, he cannot but rejoice in that existence, which is so lately bestowed upon him, and which, after millions of ages, will be still new, and still in it's be-ginning. How many self-congratulations naturally rise in the mind, when it reflects on this it's entrance into eternity; when it takes a view of those improveable faculties, which in a few years, and even at its first setting out, have. made so considerable a progress; and which will be still receiving an increase of perfection,. and consequently an increase of happiness! The consciousness of such a being spreads a perpetual diffusion of joy through the soul of a virtuous man, and makes him look upon himself. every moment as more happy than he knows how to conceive.

The second source of Cheerfulness to a good mind, is its consideration of that Being on whom we have our dependence, and in whom, though we behold him as yet but in the first faint discoveries of his perfections, we see every thing that we can imagine as great, glorious, or amiable. We find ourselves every where upheld by his goodness, and surrounded with

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