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their claim to favour, ought rather to be made useful to the society which they have injured, than be driven from it.

Life of Savage. There is reason to expect, that as the world is more enlightened, policy and morality will at last be reconciled, and that nations will learn not to do, what they would not suffer.

Falkland Islands, p. 10. The power of a political treatise depends much on the disposition of the people. When a nation is combustible, a spark will set it on fire.

Life of Swift. When a political design has ended in miscarri-i age or success; when every eye and every ear is witness to general discontent, or general satisfaction, it is then a proper time to disentangle con-, fusion, and illustrate obscurity; to show by what causes every event was produced, and in what effects it is likely to terminate; to lay down with distinct particularity what rumour always huddles in general exclamations, or perplexes by undigested narratives : to show whence happiness or calamity is derived, and whence it may be expected ; and honestly to lay before the people, what enquiry can gather of the past, and con-. jecture can estimate of the future.

Observations on the State of Affairs, 1756, p. 17. It is not to be expected that physical and political truth should meet with equal acceptance, or gain ground upon the world with equal facility. The notions of the naturalist find mankind in a state of neutrality, or, at worst, have nothing to encounter but prejudice and vanity; prejudice


without malignity, and vanity without interest. But the politician's improvements are opposed by every passion that can exclude conviction, or suppress it; by ambition, by avarice, by hope, and by terror, by public faction and private animosity.

False Alarm, p. 4.


Praise is so pleasing to the mind of man, that it is the original motive of almost all our actions.

• Rambler, vol. 4, p. 178. They who are seldom gorged to the full with praise, may be safely fed with gross compliments; for the appetite must be satisfied before it is disgusted,

Ibid. p. 180. That praise is worth nothing of which the price is known.

Life of Waller. Praise, like gold and diamonds, owes its value only to its scarcity: it becomes cheap as it becơmes vulgar, and will no longer raise expectation, or animate enterprize. It is, therefore, not only necessary that wickedness, even when it is

that goodness be commended only in proportion to its degree; and, that the garlands due to the great benefactors of mankind, be not suffered to fade upon the brow of him who can boast only petty services and easy virtues.

Rambler, vol. 3, p. 181. The real satisfaction which praise can afford, is when what is repeated aloud agrees with the

whispers whispers of conscience, by showing us that we have not endeavoured to deserve well in vain. :

Ibid. p. 183. Every man willingly gives value to the praise which he receives, and considers the sentence passed in his favour, as the sentence of discernment. We admire in a friend that understanding which selected us for confidence. We admire more in a patron that judgment, which instead of scattering bounty indiscriminately, direçted it to us; and those performances which gratitude forbids us to blame, affection will easily dispose us to exalt.

Life of Halifax. To be at once in any great degree loved and praised, is truly rare.

Notes upon Shakspeare, vol, 9, p. 176. Men are seldom satisfied with praise, introduced or followed by any mention of defect.

Life of Pope.

Some are layish of praise, because they hope to be repaid.

Rambler, vol. 2, p. 230.

To scatter praise or blame without regard to justice, is to destroy the distinction of good and evil. Many have no other' test of actions than general opinion; and all are so influenced by a sense of reputation, that they are often restrained by fear of reproach, and excited by hope of honour, when other principles "have lost their power,

Ibid. vol. 3, p. 181.


Small things make mean men proud.

Preface to Shakspeare, p. 280. Pride is a vice, which pride itself inclines every man to find in others, and to overlook in himself.

. Life of Sir T. Brownse, p. 289.!

. PRIDE AND ENVY. Pride is seldom delicate, it will please itself with very mean advantages; and envy feels not · its own happiness, but when it may be compared with the misery of others.

Prince of Abyssinia, p. 60% !



Distrest alike the statesman with the wit,
When one a Borough courts and one the Pit;
The busy candidates for power and fame
Have hopes, and fears, and wishes, just the same;
Disabled both, to combat or to fly,
Must hear all taunts, and hear withoạt reply:.
Uncheck'd, on both loud rabbles vent their rage,
As mongrels bay the lion in the cage.
Th' offended burgess hoards his angry tale
For that blest year when all that vote may rail.
Their schemes of spite the poet's foes dismiss

Till that glad night when all that hate may hiss. · This day the powder'd curls and golden coat,

Says swelling Crispin, begg'd a cobler's vote;
This night our wit, the pert apprentice cries,
Lies at my feet; I hiss him, and he dies:
The great, 'tis true, can damn th' electing tribe,,
The bard can only supplicata—not bribe.

Prologue to the Good-natured Man. '.



(Its proper Objects.)

Petitions yet remain,
Which Heav'n may hear--nor deem Religion vain;
Still raise for good the supplicating voice,
But leave to Heav'n the measure and the choice;
Safe in his pow'r whose eyes discern afar
'The secret ambush of a specious prayer;
Implore his aid, in his decision rest,
Secure, whate'er he gives, he gives the best.

Yet when the sense of sacred presence fires,
And strong devotion to the skies aspires,
Pour forth thy fervours for a healthful mind,
Obedient passions, and a will resign'd;
For Lore, which scarce collective man can fill;
For Patience, sov’reign o'er transmuted ill;
For Faith, that panting for a happier seat,
Counts Death kind Nature's signal for retreat. .
These goods for man the laws of Heav'n ordain,
These goods he grants who grants the pow'r to gain;
With these, celestial wisdom calms the mind,
And makes the happiness she does not find.

Vanity of Human Wishes.

PROSPERITY, Prosperity, as is truly asserted by Seneca, very much obstructs the knowledge of ourselves. No man can form a just estimate of his own powers, by inactive speculation. That fortitude which has encountered no dangers, that prudence which has surmounted no difficulties, that integrity which has been attacked by no temptations, can, at best, be considered but as gold not yet brought to the test, of which, therefore, the true value cannot be assigned. Equally necessary is some variety of for

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