vice and folly than men of slower capacities.

There

is no greater monster in being than a very ill man of great parts. He lives like a man in a palsy, with one side of him dead. While perhaps he enjoys the satisfaction of luxury, of wealth, of ambition, he has lost 5 the taste of good-will, of friendship, of innocence. Scarecrow, the beggar, in Lincoln's-Inn-Fields, who disabled himself in his right leg, and asks alms all day to get himself a warm supper and a trull at night, is not half so despicable a wretch, as such a man of 10 sense. The beggar has no relish above sensations; he finds rest more agreeable than motion; and while he has a warm fire and his doxy, never reflects that he deserves to be whipped. Every man who terminates his satisfaction and enjoyments within the supply of 15 his own necessities and passions, is, says Sir Roger, in my eye, as poor a rogue as Scarecrow. "But," continued he, "for the loss of public and private virtue, we are beholden to your men of parts forsooth; it is with them no matter what is done, so it is done 20 with an air. But to me, who am so whimsical in a corrupt age as to act according to nature and reason, a selfish man, in the most shining circumstance and equipage, appears in the same condition with the fellow above-mentioned, but more contemptible in pro- 25

portion to what more he robs the public of, and enjoys above him. I lay it down therefore for a rule, that the whole man is to move together; that every action of any importance is to have a prospect of public 5 good; and that the general tendency of our indifferent actions ought to be agreeable to the dictates of reason, of religion, of good-breeding; without this, a man, as I have before hinted, is hopping instead of walking, he is not in his entire and proper motion."

ΤΟ

While the honest knight was thus bewildering himself in good starts, I looked intentively upon him, which made him, I thought, collect his mind a little. "What I aim at," says he, "is to represent that I am of opinion, to polish our understandings, and neglect 15 our manners, is of all things the most inexcusable. Reason should govern passion, but instead of that, you see, it is often subservient to it; and, as unaccountable as one would think it, a wise man is not always a good man." This degeneracy is not only 20 the guilt of particular persons, but also, at some times, of a whole people; and perhaps it may appear upon examination, that the most polite ages are the least virtuous. This may be attributed to the folly of admitting wit and learning as merit in themselves, 25 without considering the application of them. By this

means it becomes a rule, not so much to regard what we do, as how we do it. But this false beauty will not pass upon men of honest minds and true taste. Sir Richard Blackmore says, with as much good sense as virtue, "It is a mighty dishonor and shame to employ 5 excellent faculties and abundance of wit, to humor and please men in their vices and follies. The great enemy of mankind, notwithstanding his wit and angelic faculties, is the most odious being in the whole creation." He goes on soon after to say, very gener- 10 ously, that he undertook the writing of his poem "to rescue the Muses out of the hands of ravishers, to restore them to their sweet and chaste mansions, and to engage them in an employment suitable to their dignity." This certainly ought to be the purpose of every 15 man who appears in public, and whoever does not proceed upon that foundation injures his country as fast as he succeeds in his studies. When modesty ceases to be the chief ornament of one sex, and integ rity of the other, society is upon a wrong basis, and 20 we shall be ever after without rules to guide our judgment in what is really becoming and ornamental. Nature and reason direct one thing, passion and humor another. To follow the dictates of the two latter is going into a road that is both endless and intricate; 25

when we pursue the other, our passage is delightful, and what we aim at easily attainable.

I do not doubt but England is at present as polite a nation as any in the world; but any man who thinks 5 can easily see that the affectation of being gay and in fashion has very near eaten up our good sense and our religion. Is there anything so just as that mode and gallantry should be built upon exerting ourselves in what is proper and agreeable to the institutions of 10 justice and piety among us? And yet is there any

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thing more common than that we run in perfect contradiction to them? All which is supported by no other pretension than that it is done with what we call a good grace.

Nothing ought to be held laudable or becoming, but what nature itself should prompt us to think so. Respect to all kinds of superiors is founded, methinks, upon instinct; and yet what is so ridiculous as age? I make this abrupt transition to the mention of 20 this vice, more than any other, in order to introduce

a little story, which I think a pretty instance that the most polite age is in danger of being the most vicious.

"It happened at Athens, during a public represen25 tation of some play exhibited in honor of the com

monwealth, that an old gentleman came too late for a place suitable to his age and quality. Many of the young gentlemen, who observed the difficulty and confusion he was in, made signs to him that they would accommodate him if he came where they sat. The good man bustled through the crowd accordingly; but when he came to the seats to which he was invited, the jest was to sit close and expose him, as he stood, out of countenance, to the whole audience. The frolic went round all the Athenian benches. But on those occa- Ic sions there were also particular places assigned for foreigners. When the good man skulked towards the boxes appointed for the Lacedæmonians, that honest people, more virtuous than polite, rose up all to a man, and with the greatest respect received him 15 among them. The Athenians, being suddenly touched with a sense of the Spartan virtue and their own degeneracy, gave a thunder of applause; and the old man cried out, The Athenians understand what is good, but the Lacedæmonians practise it.""

SIR ROGER AT THE CLUB.

THE club of which I am a member, is very luckily composed of such persons as are engaged in different ways of life, and deputed as it were out of the most

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