Fowle's New Hampshire Gazette And General Advertiser

REFLECTIONS On GENEROSITY.

A GENEROUS mind may be justly considered as the noblest work of the Creator; and we may assure ourselves, that wherever it resides, no real merit can be wanting. It is, perhaps, the most singular of all the moral endowments: I am sure at least, it is often imputed where it cannot justly be claimed. The meanest self-love, under some refined disguise, frequently passes upon common observers for this godlike principle—and I have known many a popular action attributed to this motive, when it flowed from no higher source than the suggestions of concealed vanity. Good-nature, as it has many features in common with this virtue, is usually mistaken for it: the former, however, is but the effect possibly of a happy disposition of the animal structure, or, as Dryden somewhere calls it, of a certain 'milkiness of blood;' whereas the latter is seated in the mind, and can never subsist where good sense and enlarged sentiments have no existence. It is entirely founded indeed, upon justness of thought: which, perhaps, is the reason this virtue is so little the characteristic of mankind in general. A man, whose mind is warped by the selfish passions, or contracted by the narrow prejudices of sects or parties; if he does not want honesty, must undoubtedly want understanding.

The same clouds that darken the intellectual views, obstruct his moral ones; and his generosity is extremely circumscribed, because his reason is exceedingly limited.

It is the distinguishing preeminence of the christian system, that it cherishes this elevated principle in one of its noblest exertions.

Forgiveness of injuries; I confess indeed, has been inculcated by several of the heathen moralists; but it never entered into the established ordinances of any religion, 'till it had the sanction of the great Author of ours. I have often, however wondered at the ancients; who raised so many virtues and affections of the mind into divinities, should never have given a place in temples to generosity; unless, perhaps they included it under the notion of FIDES or HONOS. But surely she might reasonably have claimed a separate altar, and superior rites. A principle of honor may restrain a man from counteracting the social ties, who ever has nothing of that active flame of generosity, which is too powerful to be confined within the humbler boundaries of mere negative duties. True generosity rises above the ordinary rules of social conduct, and flows with much too full a stream to be comprehended within the precise marks of formal precepts. It is a vigorous principle in the soul, which opens and expands all her virtues far beyond those which are only the forced and unnatural productions of a timid obedience. The man who is influenced singly by motives of the latter kind, aims to higher than at certain authoritative standards, without ever attempting to reach those glorious elevations, which constitute the only true heroism of the social character. Religion without this sovereign principle, degenerates into slavish fear, and wisdom into specious cunning: learning is but the avarice of the mind, and wit its more pleasing kind of madness. In a word, generosity sanctifies every passion, and adds grace to every acquisition of the soul; and if it does not necessarily include, at least it reflects a lustre upon the whole circle of moral and intellectual qualities.