calamity of an untoward family, we will not pretend to say. From the frequent instances, however, of the best of fathers having the worst of sons, we are disposed to fear that it has no sure effect. The female parent is often blameable for the indulgence with which she treats a wayward child, to the counteraction of better processes instituted by the father. Nothing will tire a mother's love for her sons; and it would almost appear that their very worthlessness, when such is their character, only endears them to her the more, by reason that it sets her to work in forming hopes of their amendment hopes so brilliant, that they exceed greatly the sober estimation she may entertain for the actual ready-money goodness of the rest. But it is needless to inquire into causes: the fact is apparent, that innumerable children, with every thing that is vulgarly supposed an advantage to aid their entrance into life, either shy at the starting, or soon founder and go off the course; and that many a deserving man, after a long life of severe toil, and when expecting to enjoy thenceforward the sweets of competency and leisure, finds that he is beginning the world once more in a number of dispersed existences, each of which is freighted with a part of his gains, and a part of his honour, and a part of his whole heart and soul; all of which in many cases are shipwrecked and lost-so that the real dangers and disasters of life are only now commencing. Just in proportion to the number of his children, is the number of his hazards; and though he generally finds comfort in some, he is more fortunate than nine-tenths of his fellow-men, if there be not one, or perhaps two, or even more, who tear for years at his own vitals and those of their more industrious brethren, nor rest till either the one party or the other has hidden its ignominy in the grave.

It is difficult, no doubt, to argue against any principle that may be considered as identified with human nature. Yet speculative thinkers may justly question the propriety of all this toil and self-denial for the sake of our successors, when it is shown that, so far from doing them a certain

good, it is almost sure to do them harm. It will never be disputed that every man ought to put himself, if possible, into the condition of being able to give his children a fair chance in the world, among the average of his companions in the same rank of life. It is altogether questionable, however, if any thing more than this is either demanded by the laws of affection, or in any respect salutary or just. Abstractly, it is only ridiculous that one generation should in all cases, if possible, supply the enjoyments of another, and have none to itself. Why, then, may we not see the absurdity of the particular case, when it comes to be our own matter? Surely it were far better that men in general took more enjoyment out of their own gains than they do; leaving to their successors a fair proportion of the difficulties of entering into life, that they may be the more able to endure its eventual burdens, and be the more regaled when they come to taste the sweets of well-directed exertion.

THIRD ARTICLE.

There is a common remark, that, while some persons are blamed and punished for the least transgression, others, who seem as if they were favourites with society, may err as widely as they please, and the world will think of nothing but how it may most plausibly excuse them. This is in a great measure a false, as it unquestionably is a dangerous, supposition; but there are certainly some peculiarities of character of so valuable a kind, that individuals who bear them, are for their sake apt to be excused for many trivial offences.

There are some cases of insolvency where this is highly observable. The most of men who fall into this misfortune sink under a sense of mortification and disgrace, from which even conscious rectitude may not redeem them. Fearing they can never regain the respect and confidence of the world, they lose all respect for themselves, all confidence in their own energies, and, falling perhaps into bad

habits, soon become objects of pity to all their former acquaintances. There are, however, some cases of insolvency, where, even with less conscious rectitude, the individuals are in a great measure safe from this declension, being floated up by certain circumstances in their situation and general conduct, certain specious and external virtues, which, however unattended by real merit, the world is under some necessity of respecting.

Should the insolvent, for instance, be a decent family man-one who has long maintained what is considered a respectable place in society-who has sat at good men's feasts, and given good feasts himself who has fulfilled all the regular duties which the world thinks requisite, and committed no glaring error or offence-in short, a good citizen and neighbour in that case, so useful are such qualities, and so necessary is it to honour them, that he will be excused by the world for a delinquency, the tenth part of which would have brought execrations upon the head of another man, whose business habits were perhaps better, whose intentions were purer, and whose misfortunes were far less of his own procuring, but whose domestic reputation was not perhaps so good. In the one case, people recollect the exemplary appearance of the man in the midst of his family, and, regretting that a scene so decent and laudable should be broken up, do much perhaps for the restoration of his former circumstances: in the other, there is no such appeal to their moral feelings, and they permit the individual to go down the wind without even a desire that he should be restrained. In some cases the unfortunate individual has far more anchorages in the good-will and respect of the community than others. For instance, he may act as an elder or office-bearer in a place of worship, and thus be identified, in the eyes of many persons, with all that is venerable and good. In such a case-so great are the advantages which a bad man may take of a decent position-he may break and break and break, over and over again, seriously injuring hundreds of

his neighbours, and, in fact, living by a mere system of spoliation; and yet he will still be excused-still find friends to set him once more into credit. It is indeed a remarkable proof of the determination of the world at large, to encourage the external ordinances of virtue, that men who pay the proper respect to these, are thus safe from even the most deserved censure for occasional trespasses. And it should be a lesson of great force to all who are entering the world-showing that, without a regard for what society has agreed to consider the decencies of life, no man, let his other merits be what they may, has a fair chance in competition with his fellows. The philosophy of the question is simply this: the external decencies alluded to are above all things necessary; without them, nothing could be right-with them, there can only be partial wrong: hence, for the sake of encouraging them, a premium is held out, offering to those who will rigidly practise them, a lenient consideration for many venial errors that would otherwise be sharply rebuked. There is a great deal, moreover, in establishing a general reputation. The world has not time to try every offence by particular evidence: it refers such things in a great measure to general character. If that be good, few things are severely punished; if it be evil, the individual is in danger of having every movement, even the most innocent, interpreted into a crime. Indeed, without the habitual practice of religion and virtue, there is no respect, no advantage of any kind, not even common safety.

Of all the ways of spending what others gain, that which we have just indicated is perhaps the most promising to those who may be disposed to practise it. In most of the other modes, the spender depends in some measure upon the bounty of Pity-a passion which has never been found regularly liberal in its disbursements. Here he depends upon the credulity and facility of commercial men, whom he has wheedled with his good general character, and the respectability of his domestic circumstances. Be it ob

served, men will sometimes give away scores of pounds on credit, while they would grudge the most trifling sum to an honester mendicant, who makes no profession of a design to return the money. One of these plausible men will thus sometimes continue, during a long course of life, to defraud the public every year of the sum which he requires for his household expenses, besides something infinitely greater to support his imprudences in business; and though a balance to a large amount is struck against society every third or fourth year, still, somehow or other, it is all excused to him-still he keeps up the same house-still he and his family retain their usual acquaintances, and his eldest daughter is spoken of as an agreeable woman; every thing goes on as usual; nothing will depress him into the victimhood which overtakes so many better men: they will not banish him or his black coat from the post of decency which they occupy every Sunday; whatever should happen, he must still be what he has ever been-he must still have about three hundred pounds a-year.

We have adverted to the idea of a black coat, and must here say a little more upon that particular branch of the subject. A black coat, to many of our readers, will appear a thing of no particular virtue, if the person wearing it be not otherwise entitled to respect. But this is a most mistaken notion. A black coat, upon whatever back it may appear, is a thing of immense importance and effect. It is the principal outward symbol and sign of respectability; and no sensible man, whatever be his circumstances, will ever be without so essential a necessary of life. Want a black coat, and, whatever be your prospects in the world, whatever your talent, knowledge, or virtue, you are viler than sea-weed; have one, and, even though you failed in business only yesterday, you are in a condition to command the obeisance of mankind. We speak with the more confidence on this subject, from having once known a ruined tradesman-a man destitue of all the extrinsic advantages already described-who kept him