experiments by which they were confuted; and the observation of every day will give new proofs with how much industry subterfuges and evasions are sought to decline the pressure of resistless arguments, how often the state of the question is altered, how often the antagonist is wilfully misrepresented, and in how much perplexity the clearest positions are involved by those whom they happen to oppose. Of all mortals none seem to have been more infected with this species of vanity, than the race of writers, whose reputation arising solely from their understanding, gives them a very delicate sensibility of any violence attempted on their literary honour. It is not unpleasing to remark with what solicitude men of acknowledged abilities will endeavour to palliate absurdities and reconcile contradictions, only to obviate criticisms to which all human performances must ever be exposed, and from which they can never suffer, but when they teach the world by a vain and ridiculous impatience to think them of impor tance. Dryden, whose warmth of fancy, and haste of composition, very frequently hurried him into inaccuracies, heard himself sometimes exposed to ridicule for having said in one of his tragedies, I follow fate, which does too fast pursue. That no man could at once follow and be followed was, it may be thought, too plain to be long dispu ted; and the truth is, that Dryden was apparently betrayed into the blunder by the double meaning of the word Fate, to which in the former part of the verse he had annexed the idea of Fortune, and in the latter that of Death; so that the sense only was, though pursued by Death, I will not resign myself to despair, but will follow Fortune, and do and suffer what is appointed. This, however, was not completely expressed; and Dryden, being determined not to give way to his critics, never confessed that he had been surprised by an ambiguity; but finding luckily in Virgil an account of a man moving in a circle, with this expression, Et se sequiturque fugitque, 'Here,' says he, is the passage in imitation of which I wrote the line that my critics were pleased to condemn as nonsense; not but I may sometimes write nonsense, though they have not the fortune to find it.' Every one sees the folly of such mean doublings to escape the pursuit of criticism; nor is there a single reader of this poet, who would not have paid him greater veneration, had he shewn consciousness enough of his own superiority to set such cavils at defiance, and owned that he sometimes slipped into errors by the tumult of his imagination, and the multitude of his ideas. It is happy when this temper discovers itself only in little things, which may be right or wrong without any influence on the virtue or happiness of mankind. We may, with very little inquietude, see a man persist in a project which he has found to be impracticable, live in an inconvenient house because it was contrived by himself, or wear a coat of a particular cut, in hopes by perseverance to bring it into fashion. These are indeed follies, but they are only follies, and, however wild and ridiculous, can very little affect others. But such pride once indulged, too frequently operates upon more important objects, and inclines men not only to vindicate their errors, but their vices; to persist in practices which their own hearts condemn, only lest they should seem to feel reproaches, or be made wiser by the advice of others; or to search for sophisms tending to the confusion of all principles, and the evacuation of all duties, that they may not appear to act what they are not able to defend. Let every man, who finds vanity so far predominant, as to betray him to the danger of this last degree of corruption, pause a moment to consider what will be the consequences of the plea which he is about to offer for a practice to which he knows himself not led at first by reason, but impelled by the violence of desire, surprised by the suddenness of passion, or seduced by the soft approaches of temptation, and by imperceptible gradations of guilt. Let him consider what he is going to commit by forcing his understanding to patronise those appetites, which it is its chief business to hinder and reform. The cause of virtue requires so little art to defend it, and good and evil, when they have been once shewn, are so easily distinguished, that such apologists seldom gain proselytes to their party, nor have their fallacies power to deceive any but those whose desires have clouded their discernment. All that the best faculties thus employed can perform is, to persuade the hearers that the man is hopeless whom they only thought vicious, that corruption has passed from his manners to his principles, that all endeavours for his recovery are without prospect of success, and that nothing remains but to avoid him as infectious, or hunt him down as destructive. But if it be supposed that he may impose on his audience by partial representations of consequences, intricate deductions of remote causes, or perplexed combinations of ideas, which having various relations appear different as viewed on different sides; that he may sometimes puzzle the weak and well-meaning, and now and then seduce, by the admiration of his abilities, a young mind still fluctuating in unsettled notions, and neither fortified by instruction nor enlightened by experience; yet what must be the event of such a triumph? A man cannot spend all this life in frolic: age, or disease, or solitude, will bring some hours of serious consideration; and it will then afford no comfort to think, that he has extended the dominion of vice, that he has loaded himself with the crimes of others, and can never know the extent of his own wickedness, or make reparation for the mischief that he has caused. There is not perhaps in all the stores of ideal anguish, a thought more painful, than the consciousness of having propagated corruption by vitiating principles, of having not only drawn others from the paths of virtue, but blocked up the way by which they should return, of having blinded them to every beauty but the paint of pleasure, and deafened them to every call but the alluring voice of the syrens of destruction. There is yet another danger in this practice: men who cannot deceive others, are very often successful in deceiving themselves; they weave their sophistry till their own reason is entangled, and repeat their positions till they are credited by themselves; by often contending they grow sincere in the cause, and by long wishing for demonstrative arguments, they at last bring themselves to fancy that they have found them. They are then at the uttermost verge of wickedness, and may die without having that light rekindled in their minds, which their own pride and contumacy have extinguished. The men who can be charged with fewest failings, either with respect to abilities or virtue, are generally most ready to allow them: for not to dwell on things of solemn and awful consideration, the humility of confessors, tears of saints, and the dying terrors of persons eminent for piety and innocence, it is well known that Cæsar wrote an account of the errors committed by him in his wars of Gaul, and that Hippocrates, whose name is perhaps in rational estimation greater than Cæsar's, warned posterity against a mistake into which he had fallen. So much,' says Celsus, does the open and artless confession of an error become a man conscious that he has enough remaining to support his character.' As all error is meanness, it is incumbent on every man who consults his own dignity, to retract it as soon as he discovers it, without fearing any censure so much as that of his own mind. As justice requires that all injuries should be repaired, it is the duty of him who has seduced others by bad practices, or false notions, to endeavour that such as have adopted his errors should know his retraction, and that those who have learned vice by his example, should by his example be taught amendment. No 32. SATURDAY, JULY 7, 1750. Όσσα τε δαιμονίησι τυχαις βροτοι αλγε εχεσίν, PYTHAG, Of all the woes that load the mortal state, ELPHINSTON. So large a part of human life passes in a state contrary to our natural desires, that one of the principal topics of moral instruction is the art of bearing cala mities. And such is the certainty of evil, that it is |