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to be more useful to them. This Character engages Men in perpetual Hypocrisy, Falihood and Ingratitude: For where Self-interest is the only Aim, those things, which to the Generous and Virtuous are most offensive and shocking, are to them, Trifles, are nothing, are a meer Jest and Diversion. They, who trust to the Friendhip of this Set of Men, are a very numerous Race, who are beguiled by their Artifice, insnared in their long forecasted Train, and suffer in the most sensible and pungent manner imaginable. The Virtuous are ready to take every Occasion that arises, to serve their Friends; they are not suspicious themselves, and think themselves unsuspected; they trust to all, and look upon themselves as trusted by all: And for a Man of this Turn to find himself made use of as a Tool in a dirty Scheme, and to be despised as a Tool by the Wretch chat he has served, what can we imagine more vexatious and more grating?


There is a third Sort of dissembled Love, which is almost as common, and infinitely more mischievous, than either of the Two before describ’d, and that is a feigned Love arising from Envy. When the noble Principle of Emulation degenerates into Envy, an Affectation of Esteem and Regard attends the Object of it; tho' noc with a Design to imitate, but to eclipse its Virtues. There are innumerable Persons in the World, who have so great an Opinion of their own Merit, or at least would have others think so highly of them, that every Person who happens to get one Step above them, or is likely to do so, is immediately look'd upon as their Enemy, an Encroacher upon their Right. This is a Character the most Diabolical that Human Nature is capable of. These are they, who insinuare themselves into your Secrets with no other Design than to reveal them;


who betray with a Kiss, and a Hail, Mafter! whose Words are smoother than Oil

, whilst the Poison of Afps is under their Lips. The Dissimulacion of Vanity without Self-Interest, and of SelfInterest without Envy, are harmless things, in comparison of this: For this includes not only all the Evils of the other Two, but adds a Depth to their Intrigues, a Mask to their Hypocrisy, a Mischief to their Subtilty. Here we have not only the Wiles, but the Venom of the Serpent, and have the greatest Occasion to attend to our Lord's Admonition, Behold, I send you forth as Sheep in the midst of Wolves: be ye therefore wise as Serpents, and harmless as Doves.

These appear to be the most general Causes of Dissimulation and Hypocrisy; and, on the other hand,

* Matth. X. 16.


there are many kinds and Degrees of undissembled and real Love.

First, There is a Love, or sort of general Propensity to mutual Benevolence, which holds Mankind together in Society ; that makes them seek and delight in each others Company and Conversation; that prompts them to entertain, divert, and please cach other. This is doubtless a natural Passion; but there are so many other Passions blended together with it; so many Designs and Intrigues, that this Sort of Love will yield us no Character ; its Force is always swallowed up and determined by some more powerful Passion.

Next to this we may reckon the Love of Good-nature, of a soft and compassionate Temper, which many Persons are bless'd with in a very high Degree. All indeed have some Share of it, but in some the vindictive Paffions get the better of it, and in


others, they quite extinguish it. This tender Feeling of the Miseries and Calamities of others, this Milkiness of Blood (as it is somewhere called) makes us happy within ourselves, and extremely useful to others.

But it is generally attended with this Misfortune, that it is too easily imposed upon, and caught by Tales of false Woe: Its Sensations of these things are so delicate, so quick and pressing, that they will not allow time to examine into the Arts of Hypocrites, and so a great deal of the Good, that wou'd otherwise be done, is thrown away upon the most unworthy and undeserving of all Objects.

The next Kind of Love, I shall take notice of is that of Generosity : Tho' this, and the foregoing, may be thought very near of Kin, if not the same; yet it will be found that they differ greatly in their Source, and their Conduct. This flows from a

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