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N° 76. SATURDAY, DECEMBER 8, 1750.

Silvis ubi passim
Palantes error certo de tramite pellit,
Ille sinistrorsum, hic dextrosum abit, unus utrique
Error, sed variis illudit purtibus.

HOR,
While mazy error draws mankind astray
From trath's sure path, each takes his devious way;
One to the right, one to the lett recedes,
Alike deluded, as each fancy leads.

ELPHIXSTON,

It is

easy
for

every man, whatever be his character with others, to find reasons for esteeming himself, and therefore censure, contempt, or conviction of crimes, seldom deprive him of his own favour. Those, indeed, who can see only external facts, may look upon him with abhorrence; but when he calls himself to his own tribunal, he finds every fault, if not absolutely effaced, yet so much palli. ated by the goodness of his intention, and the cogency of the motive, that very little guilt or turpitude remains; and when he takes a survey of the whole complication of his character, he discovers so many latent excellorcies, so many virtues that want but an opportunity to exert themselves in act, and many

kind wishes for universal happiness, that he looks on himself as suffering unjustly under the infamy of single failings, while the general temper of his mind is unknown or unregarded.

It is natural to mean well, when only abstracted ideas of virtne are proposed to the mind, and no particular passion turns us aside from rectitude; and

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so willing is every man to flatter himself, that the difference between approving laws, and obeying them, is frequently forgotten; he that acknowledges the obligations of morality, and pleases his vanity with enforcing them to others, concludes himself zealous in the cause of virtue, though he has no longer any regard to her precepts, than they conform to his own desires ; and counts himself among her warmest lovers, because he praises her beauty, though every rival steals away his heart.

There are, however, great numbers who have little recourse to the refinements of speculation, but who yet live at peace with themselves, by means which require less understanding, or less attention. When their hearts are burthened with the consciousness of a crime, instead of seeking for some remedy within themselves, they look round upon the rest of mankind, to find others tainted with the same guilt: they please themselves with observing, that they have numbers on their side; and that, though they are hunted out from the society of good men, they are not likely to be condemned to soli. tude.

It may be observed, perhaps without exception, that none are so industrious to detect wickedness, or so ready to impute it, as they whose crimes are apparent and confessed. They envy an unblemished reputation, and what they envy they are busy to destroy; they are unwilling to suppose themselves meaner and more corrupt than others, and therefore willingly pull down from their elevations those with whom they cannot rise to an equality. No man yet was ever wicked without secret discontent, and according to the different degrees of remaining virtue, or unextinguished reason, he either endeavours to reform himself, or corrupt others;

either to regain the station which he has quitted, or prevail on others to imitate his defection.

It has always been considered as an alleviation of misery not to suffer alone, even when union and society can contribute nothing to resistance or escape; some comfort of the same kind seems to incite wickedness to seek associates, though indeed another reason may be given, for as guilt is propagated the power of reproach is diminished, and among numbers equally detestable every individual may be sheltered from shame, though not from conscience.

Another lenitive by which the throbs of the breast are assuaged, is the contemplation, not of the same, but of different crimes. He that cannot justify himself by his resemblance to others, is ready to try some other expedient, and to inquire. what will rise to his advantage from opposition and dissimilitude. He easily finds some faults in every human being, which he weighs against his own, and easily makes them preponderate while he keeps the balance in his own hand, and throws in or takes out at his pleasure circumstances that make them heavier or lighter. He then triumphs in his comparative purity, and sets himself at ease, not because he can refute the charges advanced against him, but because he can censure his accusers with equal justice, and no longer fears the arrows of reproach, when he has stored his magazine of malice with weapons equally sharp and equally envenomed.

This practice, though never just, is yet specious and artful, when the censure is directed against deviations to the contrary extreme. The man who is branded with cowardice, may, with some appcarance of propriety, turn all his force of argument against a stupid contempt of life, and rash precipi. tation into unnecessary danger. Every recession from temerity is an approach towards cowardice ; and though it be confessed that bravery, like other virtues, stands between faults on either hand, yet the place of the middle point may always be disputed; he may therefore often impose upon careless understandings, by turning the attention wholly from himself, and keeping it fixed invariably on the opposite fault; and my showing how many evils are avoided by his behaviour, he may conceal for a time those which are incurred.

But vice has not always opportunities or address for such artful subterfuges ; men often extenuate their own guilt, only by vague and general charges upon others, or endeavour to gain rest to them. selves, by pointing some other prey to the pursuit of censure.

Every whisper of infamy is industriously circu. lated, every hint of suspicion eagerly improved, and every failure of conduct joyfully published, by those whose interest it is, that the eye and voice of the publick should be employed on any rather than on themselves,

All these artifices, and a thousand others equally vain and equally despicable, are incited by that conviction of the deformity of wickedness, from which none can set himself free, and by an absurd desire to separate the callse from the effects, and to enjoy the profit of crimes without suffering the shame. Men are willing to try all methods of reconciling guilt and quiet, and when their understandings are stubborn and uncomplying, raise their passions against them, and hope to overpower their own knowledge.

It is generally not so much the desire of men, sunk into depravity, to deceive the world as them

selves, for when no particular circumstances make them dependent on others, infamy disturbs them little, but as it revives their remorse, and is echoed to them from their own hearts. The sentence most dreaded is that of reason and conscience, which they would engage on their side at any price but the. labours of duty, and the sorrows of repentance. For this purpose every seducement and fallacy is sought, the hopes still rest upon some new experi. ment till life is at an end ; and the last hour steals en unperceived, while the faculties are engaged in resisting reason, and repressing the sense of the Divine disapprobation.

N° 77. TUESDAY, DECEMBER 11, 1750.

Os dignum æterno nitidum quod fulgeat auro,
Si mallet laudare Deum, cui sordida monstra
Prætulit, et liquidam temerasit crimine vocem:

PRUDENT.
A golden statue such a wit might claim,
Had God and virtue rais'd the noble flame;
But ah! how lewd a subject has he sung!
What vile obscenity profanes his tongue !

F. LEWIS. Among those whose hopes of distinction, or riches, arise from an opinion of their intellectual attain. ments, it has been, from age to age, an established custom to complain of the ingratitude of mankind to their instructors, and the discouragement which men of genius and study suffer from avarice and ignorance, from the prevalence of false taste, and the encroachment of barbarity.

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