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met and parted without any visible diminution of the miseries of life. The gout and stone were still painful, the ground that was not ploughed brought no harvest, and neither oranges nor grapes would grow upon the hawthorn. At last, those who were disappointed began to be angry; those likewise who hated innovation were glad to gain an opportunity of ridiculing men who had depreciated, perhaps with too much arrogance, the knowledge of antiquity. And it appears from some of their earliest apologies, that the philosophers felt with great sensibility the unwelcome importunities of those who were daily asking, “What have ye done o’” The truth is, that little had been done compared with what fame had been suffered to promise ; and the question could only be answered by general apologies, and by new hopes, which, when they were frustrated, gave a new occasion to the same vexatious inquiry. This fatal question has disturbed the quiet of many other minds He that in the latter part of his life too strictly inquires what he has done, can very seldom receive from his own heart such an account as will give him satisfaction. We do not indeed so often disappoint others as ourselves. We not only think more highly than others of our own abilities, but allow ourselves to form hopes which we never communicate, and please our thoughts with employments which none ever will allot us, and with elevations to which we are never expected to rise; and when our days and years have passed away in common business or common amusements, and we find at last that we have suffered our purposes to sleep till the time of action is past, we are reproached only by our own reflections; neither our friends nor our enemies wonder that we live and die like the rest of mankind; that we live without notice, and die without memorial; they know not what task we had proposed, and therefore cannot discern whether it is finished. He that compares what he has done with what he has left u, done, will feel the effect which must always follow the comparison of imagination with reality; he will look with contempt on his own unimportance, and wonder to what purpose he came into the world; he will repine that he shall leave behind him no evidence of his having been, that he has added nothing to the system of life, but has glided from youth to age among the crowd, without any effort for distinction. Man is seldom willing to let fall the opinion of his own dignity, or to elieve that he does little only because every individual is a very little being. He is better content to want diligence than power, and sooner confesses the depravity of his will than the imbecility of his nature. From this mistaken notion of human greatness it proceeds, that many who pretend to have made great advances in wisdom so loudly declare that they despise themselves. If I had ever found any of the self-contemners much irritated on pained by the consciousness of their meanness, I should have given them consolation by observing, that a little more than nothing is as much as can be expected from a being who, with respect to the multitudes about him, is himself little more than nothing. Every man is obliged by the Supreme Master of the universe to improve all the opportunities of good which are afforded him, and to keep in continual activity such abilities as are bestowed upon him. But he has no reason to repine, though
his abilities are small and his opportunities few. He that has improved the virtue, or advanced the happiness, of one fellow-creature; he that has ascertained a single moral proposition, or added one useful experiment to natural knowledge, may be contented with his own performance; and, with respect to mortals like himself, may demand, like Augustus, to be dismissed at his departure with applause.
From evil abstain, but under its pressure be patient. EP1c T.
How evil came into the world; for what reason it is that life is overspread with such boundless varieties of misery; why the only thinking being of this globe is doomed to think merely to be wretched, and to pass his time from youth to age in fearing or in suffering calamities, is a question which philosophers have long asked, and which philosophy could never answer. Religion informs us that misery and sin were produced together. The depravation of human will was followed by a disorder of the harmony of nature; and by that Providence which often places antidotes in the neighbourhood of poisons, vice was checked by misery, lest it should swell to universal and unlimited dominion. A state of innocence and happiness is so remote from
all that we have ever seen, that though we can easily V. O I, , W II. E e
conceive it possible, and may therefore hope to attain it, yet our speculations upon it must be general and confused. We can discover that where there is universal innocence, there will probably be universal happiness; for why should afflictions be permitted to infest beings who are not in danger of corruption from blessings, and where there is no use of terror nor cause of punishment? But in a world like ours, where our senses assault us, and our hearts betray us, we should pass on from crime to crime, heedless and remorseless, if misery did not stand in our way, and our own pains admonish us of our folly. Almost all the moral good which is left among us is the apparent effect of physical evil. Goodness is divided by divines into soberness, righteousness, and godliness. Let it be examined how each of these duties would be practised if there were no physical evil to enforce it. Sobriety, or temperance, is nothing but the forbearance of pleasure; and if pleasure was not followed by pain, who would forbear it? We see every hour those in whom the desire of present indulgence overpower all sense of past and all foresight of human misery. In a remission of the gout, the drunkard returns to his wine, and the glutton to his feast; and if neither disease nor poverty were felt or dreaded, every one would sink down in idle sensuality, without any care of others, or of himself. To gat and drink, and lie down to sleep, would be the whole business of mankind. Righteousness, or the system of social duty, may be subdivided into justice and charity. Of justice one of the Heathen sages has shown, with great acuteness,
that it was impressed upon mankind only by the inconveniencies which injustice had produced. “In the first ages,” says he, “men acted without any rule but the impulse of desire; they practised injustice upon others, and suffered it from others in their turn ; but in time it was discovered, that the pain of suffering wrong was greater than the pleasure of doing it; and mankind, by a general compact, submitted to the restraint of laws, and resigned the pleasure to escape the pain.” - Of charity it is superfluous to observe, that it could have no place if there were no want; for of a virtue which could not be practised, the omission could not be culpable. Evil is not only the occasional but the efficient cause of charity; we are incited to the relief of misery by the consciousness that we have the same nature with the sufferer, that we are in danger of the same distresses, and may sometimes implore the same assistance. Godliness, or piety, is elevation of the mind towards the Supreme Being, and extension of the thoughts of another life. The other life is future, and the Supreme Being is invisible. None would have recourse to an invisible power, but that all other subjects have eluded their hopes. None would fix their attention upon the future, but that they are discontented with the present. If the senses were feasted with perpetual pleasure, they would always keep the mind in subjection. Reason has no authority over us, but by its power to warn us against evil. In childhood, while our minds are yet unoccupied, religion is impressed upon them, and the first years of almost all who have been well educated are passed in