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the account of this my paper. As their case is very deplorable, and deserves compassion, I shall sometimes be dull, in pity to them, and will, from time to time, administer consolations to them by further discoveries of my person. In the mean while, if any one says the Spectator has wit, it may be some relief to them to think that he does not shew it in company.And if any one praises his morality, they may comfort themselves by considering that his face is none of the longest.
THE RAMBLER, No. 72.
TO THE RAMBLER.
SIR-Those who exalt themselves into the chair of instruction, without inquiring whether any will submit to their authority, have not sufficiently considered how much of human life passes in little incidents, cursory conversations, slight business and casual amusements, and therefore they have endeavoured only to inculcate the more awful virtues, without condescending to regard those pretty qualities, which grow important only by their frequency, and which though they produce no single acts of heroism, nor astonish us by great events, yet are every moment exerting their influence upon us, and make the draught of life sweet or bitter by imperceptible instillations. They operate unseen and unregarded, as change of air makes us sick or healthy, though we breathe it without attention, and only know the particles that impregnate it by their salutary or malignant effects.
You have shown yourself not ignorant of the value of those subaltern endowments, yet have hitherto neglected to recommend good-humour to the world, though a little reflection will show you
that it is the balm of being, the quality to which all that adorns or elevates mankind must owe its power of pleasing.– Without good-humour, learning and bravery can only confer that superiority which swells the heart of the lion in the desert, where he roars without reply, and ravages without resistance. Without good-humour, virtue may awe by its dignity, and amaze by its brightness ; but must always be viewed at a distance, and will scarcely gain a friend or attract an imitator.
Good-humour may be defined a habit of being pleased ; a constant and perennial softness of manner, easiness of approach, and suavity of disposition : like that which every man perceives in himself, when the first transports of new felicity have subsi
ded, and his thoughts are only kept in motion by a slow succession of soft impulses. Good-humour is a state between gaiety and unconcern: the act or emanation of a mind at leisure to regard the gratification of another.
It is imagined by many, that whenever they aspire to please, they are required to be merry, and to show the gladness of their souls by flights of pleasantry, and bursts of laughter. But though these men may be for a time heard with applause and admiration, they seldom delight us tong. We enjoy them a little, and then retire to easiness and good-humour, as the eye gazes a while on eminences glittering with the sun, but soon turns aching away to verdure and to flowers.
Gaiety is to good-humour as animal perfumes to vegetable fragrance; the one overpowers weak spirits, and the other rea creates and revives them. Gaiety seldom fails to give some pain; the hearers either strain their faculties to accompany its towerings, or are left behind in envy and despair. Good-humour boasts no faculties which every one does not believe in his own power, and pleases principally by not offending.
It is well known that the most certain way to give any man pleasure is to persuade him that you receive pleasure from him, to encourage him to freedom and confidence, and to avoid any such appearance of superiority as may overbear and depress him. We see many that by this art only spend their days in the midst of caresses, invitations, and civilities; and without any extraordinary qualities or attainments, are the universal favourites of both sexes, and certainly find a friend in every place. The darlings of the world will, indeed, be generally found such as excite neither jealousy nor fear, and are not considered as candidates for any eminent degree of reputation, but content themselves with common accomplishments, and endeavour rather to solicit kindness than to raise esteem; therefore in assemblies and places of resort, it seldom fails to happen, that though at the entrance of some particular person, every face brightens with gladness, and every hand is extended in salutation, yet if you pursue him beyond the first exchange of civilities, you will find him of very small importance, and only welcome to the company, as one by whom all conceive themselves admired, and with whom any one is at liberty to amuse himself when he can find no other auditor or companion; as one with whom all are at ease, who will hear a jest without criticism and a narrative without contradiction, who laughs with every wit, and yields to every disputer.
There are many whose vanity always inclines them to associate with those from whom they have no reason to fear morti
fication; and there are times in which the wise and the knowing are willing to receive praise without the labour of deserving it, in which the most elevated mind is willing to descend, and the most active to be at rest. All therefore are at some hour or another fond of companions whom they can entertain upon easy terms, and who will relieve them from solitude, without condemning them to vigilance and caution. We are most inclined to love when we have nothing to fear, and he that encourages us to please ourselves, will not be long without preference in our affection to those whose learning holds us at the distance of pupils, or whose wit calls all attention from us, and leaves us without importance and without regard.
It is remarked by prince Henry, when he sees Falstaff lying on the ground, that he could have better spared a better man. He was well acquainted with the vices and follies of him whom he lamented; but while his conviction compelled him to do justice to superior qualities, his tenderness still broke out at the remembrance of Falstaff, of the cheerful companion, the loud buffoon, with whom he had passed his time in all the luxury of idleness, who had gladdened him with unenvied merriment, and whom he could at once enjoy and despise.
You may perhaps think this account of those who are distinguished for their good-humour, not very consistent with the praises which I have bestowed upon it. But surely nothing can more evidently show the value of this quality, than that it recommends those who are destitute of all other excellencies, and procures regard to the trifling, friendship to the worthless, and affection to the dull.
Good-humour is indeed generally degraded by the characters in which it is found; for, being considered as a cheap and vulgar quality, we find it often neglected by those that, having excellencies of higher reputation and brighter splendour, perhaps imagine that they have some right to gratify themselves at the expense of others, and are to demand compliance rather than to practice it. It is by some unfortunate mistake that almost all Those who have any claim to esteom or love, press their pretensions with too little consideration of others. This mistake, my own interest, as well as my zeal for general happiness, makes me desirous to rectify; for I have a friend, who, because he knows his own fidelity and usefulness, is never willing to sink into a companion: I have a wife whose beauty first subdued me, and whose wit confirmed her conquest, but whose beauty now serves no other purpose than to entitle her to tyranny, and whose wit is only used to justify perverseness,
Surely nothing can be more unreasonable than to lose the will to please, when we are conscious of the power, or show more cruelty than to choose any kind of influence before that of kindness. He that regards the welfare of others, should make his virtue approachable, that it may be loved and copied; and he that considers the wants which every man feels, or will feel, of external assistance, must rather wish to be surrounded by those that love him, than by those that admire his excellencies, or solicit his favours; for admiration ceases with novelty, and interest gains its end and retires. A man whose great qualities want the ornament of superficial attractions, is like a naked mountain with mines of gold, which will be frequented only till the treasure is exhausted.
I am, &c.
Argumentative Discourses, demand great deliberation and distinctness, frequent pauses, an aspect of candor, strong emphasis, and occasional vehemence.
Extract from Saurin's Sermon, on the Difficulties of the Chris
tian Religion. Mysteries should expose a religion to suspicion, when they imply an absurdity. Yes, and if Christianity notwithstanding the luminous proofs of its divine authority ; notwithstanding the miracles of its founder ; notwithstanding the sublimity of its doctrines ; notwithstanding the sanctity of its moral code, the completion of its prophecies, the magnificence of its promises ; notwithstanding the convincing facts which prove that the books containing this religion were written by men divinely inspired; notwithstanding the number and the grandeur of it's miracles ; notwithstanding all this, should the Christian religion include absurdities, it ought to be rejected. Because,
Every character of the divinity here adduced, is founded on argument. Whatever is demonstrated to a due degree of evidence ought to be admitted without dispute. The proofs of the divine authority of religion are demonstrated to that degree ; therefore the Christian religion ought to be received without dispute. But were it possible that a contradiction should exist; were it possible that a proposition, appearing to us evidently false, should be true, evidence would no longer then be the character of truth ; and if evidence should no longer be the character of truth, you would have no farther marks by which
you could know that a religion is divine. Consequently, you could not be assured; that the gospel is divine. To me, nothing is more true than this proposition, a whole is greater than a part. I would reject a religion how true soever it might appear, if it contradicted this fact ; because, how evident soever the proofs might be alleged in favour of its divinity, they could never be more evident than the rejected proposition, that a whole is greater than a part. Our proposition is therefore confirmed that mysteries ought to render a religion suspected when they imply absurdities. We wish you to judge of the Christian religion according to this rule.
Now if there be in our gospels a doctrine concerning which a good logician has apparent cause to exclaim, it is this ; a God, who has but one essence, and who nevertheless has three persons; the Son, and the Holy Spirit who is God; and these three are but one. The Father, who is with the Son,
does not become incarnate, when the Son becomes incarnate. The Son, who is with the Father, no longer maintains the rights of justice in Gethsemane, when the Father maintains them. The Holy Spirit, who is with the Father and the Son, proceeds from both in a manner ineffable: and the Father and the Son, who is with the Holy Spirit, do not proceed in this manner. Are not these ideas contradictory? No, my,
brethren. If we should say, that God has but one essence, and that he has three essences, in the same sense that we maintain he has but one; if we should say, that God is three in the same sense he is one, it would be a contradiction. But this is not our thesis. We believe on the faith of a divine book, that God is one in the sense to which we give the confused name of essence. We believe that he is three in a sense to which we give the confused name of persons. We determine neither what is this essence, nor what is this personality. That surpasses reason, but does not revolt it.
If we should say, that God in the sense we have called essence, is become incarnate, and at the same time this notion is not incarnate, we should advance a contradiction. But this is not our thesis. We believe on the faith of a divine book, that what is called the person of the Son in the Godhead, and of which we confess that we have not a distinct idea, is united to the humanity in a manner we can not determine, because it has not pleased God to reveal it. This surpasses reason, but does not revolt it.
If we should advance, that God, (the Spirit,) in the sense we have called essence, proceed from the Father and the Son, while the Father and the Son do not proceed, we should advance