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render it the most delightful.' Men, whose circumstances will permit them to choose their own way of life, are inexcusable if they do not pursue that which their judgment tells them is the most laudable. The voice of reason is more to be regarded than the bent of any present inclination, since, by the rule above mentioned, inclination will at length come over to reason, though we can never force reason to comply with inclination.
In the third place, this observation may teach the most sensual and irreligious man to overlook those hardships and difficulties which are apt to discourage him from the prosecution of a virtuous life. "The gods, said Hesiod, have placed labour before virtue; the way to her is at first rough and difficult, but grows more smooth and
the further you advance in it.' The man who proceeds in it with steadiness and resolution, will in a little time find that “ her ways are ways of pleasantness, and that all her paths are peace.”
To enforce this consideration, we may further observe, that the practice of religion will not only be attended with that pleasure which naturally accompanies those actions to which we are habituated, but with those supernumerary joys of heart that rise from the consciousness of such a pleasure, from the satisfaction of acting up to the dictates of reason, and from the prospect of an happy immortality.
In the fourth place, we may learn from this observation, which we have made on the mind of man, to take particular care, when we are once settled in a regular course of life, how we too frequently indulge ourselves in any the most innocent diversions and entertainments ; since the mind may insensibly fall off from the relish of virtuous actions, and, by degrees, exchange that pleasure which it takes in the performance of its duty, for delights of a much more inferior and unprofitable nature.
the balance, I find that those who plead for the contimuance of this work have much the greater weight. For, in the first place, in recompence for the expence to which this will put my readers, it is to be hoped they may receive from every paper so much instruction as will be a very good equivalent. And, in order to this, I would not advise any one to take it in, who, after the perusal of it, does not find himself two-pence the wiser or the better man for it. or wbo, upon examination, does not believe that he has had two-penny-worth of mirth or instruction for his money
But I must confess there is another motive which prevails with me more than the former. I consider that the tax ou paper was given for the support of the government; and, as I have enemies who are apt to pervert every thing I do or say, I fear they muid ascribe the laying down my paper, on such ar xcasion, to a spirit of malcontentedness, which I an resolved none shall ever justly upbraid me
No, I shall glory in contributing my utmusi to the public weal; and, if my country receives fue or sis pounds a-cay by my labours, I shall be very well pleased to find myself so useful a member. It is a received maxim, that no honest man should enrich himself by methods that are prejudicial to the community in which he lives; and by the same rule I think we may pronounce the person to deserve per well of his countrymen, whose labours bring rigore into the public coffers than into hisown pocket.
have mentioned the word enemies, I must Cij myselt -o far as to acquaint my reader, that !"all on the insignificant party zealots on both
Si of such poor narrow souls, that they are (opediste of thinking on any thing but with an eye
winig or tory. During the course of this paper, i have been accused by these despicable wretches of
trimming, time-serving, personal reflexion, secret satire, and the like. Now, though in these my compositions it is visible to any reader of common sense that I consider nothing but my subject, which is always of an indifferent nature, how is it possible for me to write so clear of party, as not to lie open to the censures of those who will be applying every sentence, and finding out persons and things in it, which it has no regard to ?
Several paltry scribblers and declaimers have done me the honour to be dull upon me in reflexions of this nature; but, notwithstanding my name has been sometimes traduced by this contemptible tribe of men, I have hitherto avoided all animadversions upon them. The truth of it is, I am afraid of making them appear considerable by taking notice of them; for they are like those imperceptible insects which are discovered by the microscope, and cannot be made the subject of observation without being magnified
Having mentioned those few who have shown themselves the enemies of this paper, I should be very ungrateful to the public, did I not at the same time testify my gratitude to those who are its friends, in which numuer I may reckon many of the most distinguished persons, of all conditions, parties, and professions, in the isle of Great Britain. I am not so vain as to think approbation is so much due to the performance as to the design. There is, and ever will be, justice enough in the world to afford patronage and protection for those who endeavour to advance truth and virtue, without regard to the passions and prejudices of any particular cause or faction. If I have any other merit in me, it is that I have new pointed all the batteries of ridicule. They have been generally planted against persons who have appeared serious rather than absurd: or at best, have aimed rather at what is unfashionable than what is vicious. For my own part, I have endeavoured to make nothing ridiculous that is not in some measure criminal. I have set up the immoral man as the object of derision. In short, if I have not formed a new weapon against vice and irreligion, I bave at least shown how that weapon may be put to a right use, which has so often fought the batiles of impiety and profaneness.
N. 446. FRIDAY, AUGUST 1, 1712.
Quid deceat, quid non ; qud virtus, qui ferat error.
HOR, Ars Vuel. v. 30%. What fit, what not ; what excellent, or ill.
Since two or three writers of comedy, who are now living, have taken their farewel of the stage, those who succeed them, finding themselves incapable of rising up to their wit, humour, and good sense, havo only imitated them in some of those loose unguarded strokes, in which they complied with the corrupt taste of the more vicious part of their audience. When persons of a low genius attempt this kind of writing, they know no difference between being merry and being lewd. It is with an eye to some of these degenerate compositions that I have written the following discourse
Were our English stage but half so virtuous as that of the Greeks or Romans, we should quickly seo the influence of it in the behaviour of all the
politer part of mankind. It would not be fashionable to ridicule religion, or its professors; the man of pleasure would not be the complete gentleman; vanity would be out of countenance ; and erery quality which is ornamental to human nature would meet with that esteem which is due to it.
If the English stage were under the same regulations the Athenian was formerly, it would have the same effect that had, in recommending the religion, the government, and public worship of its country. Were our plays subject to proper inspections and limitations, we might not only pass away several of our vacant hours in the highest entertainments, but should always rise from them wiser and better than we sat down to them.
It is one of the most unaccountable things in our age, that the lewdness of our theatre should be so much complained of, so well exposed, and so little redressed. It is to be hoped that some time or other we may be at leisure to restrain the licentiousness of the theatre, and make it contribute its assistance to the advancement of morality, and to the reformation of the age. As matters stand at present, multitudes are shut out from this noble diversion, by reason of those abuses and corruptions that accompany it. A father is often afraid that his daughter should be ruined by those entertainments, which were invented for the accomplishment and refining of human nature. The Athenian and Roman plays were written with such a regard to morality, that Socrates used to frequent the one, and Cicero the other.
It happened once, indeed, that Cato dropped into the Roman theatre when the Floralia were to be represented ; and as, in that performance, which was à kind of religious ceremony, there were several indecent parts to be acted, the people refused to see them whilst Cato was present. Martial, on this