Possunt, quia posse videntur.
Virgil, Æn. v. 231.

For they can conquer who believe they can.

There are some vices and errours which, though often fatal to those in whom they are found, have yet, by the universal consent of mankind, been considered as intitled to some degree of respect, or have, at least, been exempted from contemptuous infamy, and condemned by the severest moralists with pity rather than detestation.

A constant and invariable example of this general partiality will be found in the different regard which has always been shewn to rashness and cowardice, two vices, of which, though they may be conceived equally distant from the middle point, where true fortitude is placed, and may equally injure any publick or private interest, yet the one is never mentioned without some kind of veneration, and the other always considered as a topick of unlimited and licentious censure, on which all the virulence of reproach may be lawfully exerted.

The same distinction is made, by the common suffrage, between profusion and avarice, and, perhaps, between many other opposite vices; and, as I have found reason to pay great regard to the voice of the people, in cases where knowledge has been forced upon them by experience, without long deductions or deep researches, I am inclined to believe that this distribution of respect is not without some agreement with the nature of things; and that in the faults, which are thus invested with extraordinary privileges, there are generally some latent principles of merit, some possibilities of future virtue, which may, by degrees, break from obstruction, and by time and opportunity be brought into act.

It may be laid down as an axiom, that it is more easy to take away superfluities than to supply defects; and, therefore, he that is culpable, because he has passed the middle point of virtue, is always accounted a fairer object of hope, than he who fails by falling short. The one has all that perfection requires, and more, but the excess may be easily retrenched; the other wants the qualities requisite to excellence, and who can tell how he shall obtain them? We are certain that the horse may be taught to keep pace with his fellows, whose fault is that he leaves them behind. We know that a few strokes of the axe will lop a cedar; but what arts of cultivation can elevate a shrub?

To walk with circumspection and steadiness in the right path, at an equal distance between the extremes of errour, ought to be the constant endeavour of every reasonable being; nor can I think those teachers of moral wisdom much to be honoured as benefactors to mankind, who are always enlarging upon the difficulty of our duties, and providing rather excuses for vice, than incentives to virtue.

But, since to most it will happen often, and to all sometimes, that there will be a deviation towards one side or the other, we ought always to employ our vigilance, with most attention, on that enemy from which there is the greatest danger, and to stray, if we must stray, towards those parts from whence we may quickly and easily return.

Among other opposite qualities of the mind, which may become dangerous, though in different degrees, I have often had occasion to consider the contrary effects of presumption and despondency; of heady confidence, which promises victory without contest, and heartless pusillanimity, which shrinks back from the thought of great undertakings, confounds difficulty with impossibility, and considers all advancement towards any new attainment as irreversibly prohibited.

Presumption will be easily corrected. Every experiment will teach caution, and miscarriages will hourly show, that attempts are not always rewarded with success. The most precipitate ardour will, in time, be taught the necessity of methodical gradation and preparatory measures; and the most daring confidence be convinced, that neither merit nor abilities can command events.

It is the advantage of vehemence and activity, that they are always hastening to their own reformation; because they incite us to try whether our expectations are well grounded, and, therefore, detect the deceits which they are apt to occasion. But timidity is a disease of the mind more obstinate and fatal; for a man once persuaded that any impediment is insuperable, has given it, with respect to himself, that strength and weight which it had not before. He can scarcely strive with vigour and perseverance, when he has no hope of gaining the victory; and since he never will try his strength, can never discover the unreasonableness of his fears.

There is often to be found in men devoted to literature a kind of intellectual cowardice, which, whoever converses much among them, may observe frequently to depress the alacrity of enterprise, and, by consequence, to retard the improvement of science. They have annexed to every species of knowledge some chimerical character of terrour and inhibition, which they transmit, without much reflection, from one to another; they first fright themselves, and then propagate the panick to their scholars and acquaintance. One study is inconsistent with a lively imagination, another with a solid judgment: one is improper in the early parts of life, another requires so much time, that it is not to be attempted at an advanced age; one is dry and contracts the sentiments, another is diffuse and overburdens the memory; one is insufferable to taste and delicacy, and another wears out life in the study of words, and is useless to a wise man, who desires only the knowledge of things.

But of all the bugbears by which the Infantes barbati, boys both young and old, have been hitherto frighted from digressing into new tracts of learning, none has been more mischievously efficacious than an opinion that every kind of knowledge requires a peculiar genius, or mental constitution, framed for the reception of some ideas, and the exclusion of others; and that to him whose genius is not adapted to the study which he prosecutes, all labour shall be vain and fruitless, vain as an endeavour to mingle oil and water, or, in the language of chemistry, to amalgamate bodies of heterogeneous principles.

This opinion we may reasonably suspect to have been propagated, by vanity, beyond the truth. It is natural for those who have raised a reputation by any science, to exalt themselves as endowed by heaven with peculiar powers, or marked out by an extraordinary designation for their profession; and to fright competitors away by representing the difficulties with which they must contend, and the necessity of qualities which are supposed to be not generally conferred, and which no man can know, but by experience, whether he enjoys.

To this discouragement it may be possibly answered, that since a genius, whatever it be, is like fire in the flint, only to be produced by collison with a proper subject, it is the business of every man to try whether his faculties may not happily co-operate with his desires; and since they whose proficiency he admires, knew their own force only by the event, he needs but engage in the same undertaking with equal spirit, and may reasonably hope for equal success.

There is another species of false intelligence, given by those who profess to shew the way to the summit of knowledge, of equal tendency to depress the mind with false distrust of itself, and weaken it by needless solicitude and dejection. When a scholar whom they desire to animate, consults them at his entrance on some new study, it is common to make flattering representations of its pleasantness and facility. Thus they generally attain one of two ends almost equally desirable; they either incite his industry by elevating his hopes, or produce a high opinion of their own abilities, since they are supposed to relate only what they have found, and to have proceeded with no less ease than they promise to their followers.

The student, inflamed by this encouragement, sets forward in the new path, and proceeds a few steps with great alacrity, but he soon finds asperities and intricacies of which he has not been forewarned, and imagining that none ever were so entangled or fatigued before him, sinks suddenly into despair, and desists as from an expedition in which fate opposes him. Thus his terrours are multiplied by his hopes, and he is defeated without resistance, because he had no expectation of an enemy.

Of these treacherous instructors, the one destroys industry, by declaring that industry is vain, the other by representing it as needless; the one cuts away the root of hope, the other raises it only to be blasted: the one confines his pupil to the shore, by telling him that his wreck is certain, the other sends him to sea, without preparing him for tempests.

False hopes and false terrours are equally to be avoided. Every man who proposes to grow eminent by learning, should carry in his mind, at once, the difficulty of excellence, and the force of industry; and remember that fame is not conferred but as the recompence of labour, and that labour vigorously continued, has not often failed of its reward.