صور الصفحة
PDF
النشر الإلكتروني

No. XXVIII.

Omnibus in terris quæ sunt a Gadibus usque
Auroram et Gangem, pauci dignoscere possunt
Vera bona, atque illis multum diversa remota
Erroris nebula. Quid enim ratione timemus
Aut cupimus? quid tam dextro pede concipis, ut te
Conatus non pæniteat, votique peracti?

Evertere domos totas, optantibus ipsis,
Dî faciles.

JUVENAL.

Look round the habitable world: how few
Know their own good; or, knowing it, pursue !
How void of reason are our hopes and fears!
What in the conduct of our life appears
So well design'd, so luckily begun,

But, when we have our wish, we wish undone ?
Whole houses of their whole desires possest,
Are often ruin'd at their own request.

DRYDEN.

Ir was the prayer of Socrates, that the gods would give him such things as themselves knew to be most convenient and best for him: intimating thereby, how ignorant mortals are of their own real wants, and what is proper for them to ask of heaven :-and, in the same manner, with an entire resignation to the guidance and good pleasure of that Power which made us, ought we all to send up our petitions thither.

There is nobody, I believe, who will take

the pains of recollecting and considering them, but may find in his past life many desires, which, if they had been gratified, would have made him miserable; as well as frequent blessings arising to him from things and circumstances which were the chiefest objects of his fear. Providence often gives a turn so directly con trary to all human forecast and expectation, that we, who know nothing of the eternal production of causes and effects, cannot judge with any certainty what we ought to seek for, or what to avoid. Happiness is the wish and pursuit of all; but we are so bewildered by our passions and our ignorance together, that, with out the direction and assistance of some power infinitely wiser than ourselves, it is impossible ever to attain it. We scarce see an inch before us, and form so ill a judgment even of that little we do see, that, were we left to our own conduct, of all creatures we should become most wretched; mistaking continually our real good, and eagerly pursuing what would prove our sure destruction. Were we always to ob tain our wishes, we should fare like the coun tryman in the fable, whom Jupiter indulged with rain or sunshine upon his fields, whenever he thought fit to pray for it; till a barren har vest and empty barns (whilst plenty smiled on

all his neighbours round) convinced him of his folly, and made him lament, too late, the com pletion of his own rash desires.

But under all this ignorance of things, we have one certain rule to go by; and that is, to follow close the steps of virtue; who, though she oftentimes may lead us through rugged, dangerous, and gloomy paths, we shall always find will conduct us safe at last to peace and joy. Let us, in all the various actions and affairs of life, stand firmly on our guard against every gay and alluring temptation of interest and advantage; against riches, greatness, pleasure, applause, and all which the world is usually most fond of; and suffer ourselves to be conducted by no other principles but those of integrity, truth, and virtue. Whatever occurs or offers itself to us, let us not so much inquire whether it will advance our fortune or gratify our appetites, as whether it is good and honest, and consistent with what we owe to heaven, ourselves, and all mankind. If we form our measures thus, we may rest assured that whatever befals us is for the best: we are under the guardianship and care of a just and almighty Providence, which will turn even misfortunes into blessings for us; and, notwithstanding all appearance, raise happiness out of misery. It

is a comfortable thing to be placed above the power and fear of accidents; and the only way of being so, is, by throwing ourselves entirely into the hands of heaven. There is no station or circumstance of life, however elevated, that is out of the reach of misfortune; but a steady course of virtue, and a firm reliance on the gracious and wise direction of that Being which orders all things, will support us under the greatest that can arrive, and make us consider it but as a necessary progression towards a complete and perfect happiness. A man thus fortified, nothing can terrify or affright:

Si fractus illabitur orbis,

Impavidum ferient ruinæ.

Should the whole frame of nature round him break,
In ruin and confusion hurl'd;

He, unconcern'd, would hear the mighty crack,
And stand secure amidst a falling world.

The necessities of nature are but small, and those easily supplied; very few are destitute of food and clothing sufficient to support and keep them warm; and for all besides, which Providence thinks fit to hold back from us, we may be satisfied it is much better that we should be without it. Our first petition to the gods, says Seneca, should be for a good con

science, the second for health of mind, and then of body. When we lift up our eyes and hands to heaven, and pray for wealth and grandeur, for the gratification of our pride and ambition, we ought to tremble at our own presumption, and dread the curses which, perhaps, we are calling down upon our own heads. How miserable are many made, by what we are so rash to ask for! and how much wiser would it be to receive with thankfulness what that Being is pleased to bestow, who knows our wants better than we ourselves; and in all things, like Socrates, refer ourselves entirely, with due submission, to his good will and pleasure!

God gives us what he knows our wants require,
And better things than those which we desire.
Some pray for riches: riches they obtain;

And, watch'd by robbers, for their wealth are slain.
Some pray from prison to be freed; and come,
When guilty of their vows, to fall at home;
Murder'd by those they trusted with their life,
A favour'd servant, or a bosom wife.

Such dear-bought blessings happen every day,
Because we know not for what things to pray.
Like drunken sots about the streets we roam :
Well knows the sot he has a certain home;
Yet knows not how to find th' uncertain place,
But blunders on, and staggers every pace.
Thus all seek happiness, but few can find,
For far the greatest part of men are blind.
DRYDEN'S Pal. and Arc.

[blocks in formation]
« السابقةمتابعة »