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and does not come in unseasonably to pall the good humour of those with whom we converse. . These two sets of men, notwithstanding they each of them shine in their respective characters, are apt to bear a natural aversion and antipathy to one anothers! viisi i. What is more usual, than to hear men of serious tempers, and austere morals, enlarging upon the vanities and follies of the young and gay part of the species;, whilst they look with a kind of horror


and diversions as are innocent in themselves, and only culpable when they draw the mind too much?

I could not but smile upon reading a passage in the account which Mr. Baxter gives of his own life, wherein he represents it as a great blessing, that in his youth he very narrowly escaped getting a place at court.

It must indeed be confessed, that levity of temper takes a man off his guard, and opens a pass to his soul for any temptation that assaults it. It favours all the approaches of vice, and weakens all the resistance of virtue. For which reason a renowned statesman in Queen Elizabeth's days, after having retired from court and public business, in order to give himself up to the duties of religion, when any of his old friends used to visit him, had still this word of advice in his mouth, “Be serious.”

An eminent Italian author of this cast of mind, speaking of the great advantage of a serious and composed temper, wishes very gravely, that, for the benefit of mankind, he had Trophonius's cave in his possession; which, says he, would contribute more to the reformation of manners than all the workhouses and bridewells in Europe.

We have a very particular description of this cave in Pausanias, who tells us, that it was made in the form of a huge oven, and had many particular circumstances, which disposed the person who was in

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it to be more pensive and thoughtful than ordinary; insomuch that no man was ever observed to laugh all his life after, who had once made his entry into this cave.

It was usual in those times, when any one carried a more than ordinary gloominess in his features, to tell him that he looked like one justi come out of Trophonius's cave.

On the other hand, writers of a more merry complexion have been no less severe on the opposite party; and have had one advantage above them," that they have attacked them with more turns of wit and humour.

After all, if a man's temper were at his own disposal, I think he would not choose to be of either of these parties; since the most perfect character is that which is formed out of both of them. A man would neither choose to be a hermit nor a buffoon: human nature is not so miserable, as that we should be always melancholy; nor so happy, as that we should be always merry. In a word, a man should not live as if there was no God in the world; nor, at the same time, as if there were no men it.


-Solemque suum, sua sidera norunt.


I have always taken a particular pleasure in examining the opinions which men of different religion, different ages, and different countries, have entertained concerning the immortality of the soul, and the state of happiness which they promise themselves in another world. For whatever prejudices and errors human nature lies under, we find that either reason, or tradition from our first parents, has discovered to all people something in these great

points which bears analogy to truth, and to the doctrines opened to us by divine revelation. I was lately discoursing on this subject with a learned

person who has been very much conversant among the inhabitants of the more western parts of Afric. Upon his conversing with several in that country, he tells me that their notion of Heaven, or of a future state of happiness, is this, “ That every thing we there wish for will immediately present itself to us. We find, say they, our souls are of such a nature that they require variety, and are not capable of being always delighted with the same objects. The Supreme Being therefore, in compliance with this taste of happiness which he has planted in the soul of inan, will raise up, from time to time, say they, every gratification which it is in the humour to be pleased with. If we wish to be in groves or bowers, among running streams or falls of water, we shall immediately find ourselves in the midst of such a scene as we desire. If we would be entertained with music and the melody of sounds, the concert arises upon our wish, and the whole region about us is filled with harmony. In short, every desire will be followed by fruition; and whatever a man's inclination directs him to, will be present with him. Nor is it material whether the Supreme Power creates in conformity to our wishes, or whether he only produces such a change in our imaginations, as makes us believe ourselves conversant among those scenes which delight us. ness will be the same, whether it proceeds from external objects, or from the impressions of the Deity upon our own private fancies.” This is the account which I have received from my learned friend. Notwithstanding this system of belief be in general very chimerical and visionary, there is something sublime in its manner of considering the influence of a Divine Being on a human soul. It has also, like most other opinions of the heathen world upon

Our happithese important points, it has, I say, its foundation in truth, as it supposes the souls of good men after this life to be in a state of perfect happiness; that in this state there will be no barren hopes, nor fruitless wishes, and that we shall enjoy every thing we can desire. But the particular circumstance which I am most pleased with in this scheme, and which arises from a just reflection upon human nature, is that variety of pleasures which it supposes the souls of good men will be possessed of in another world. This I think highly probable from the dictates both of reason and revelation. The soul consists of many faculties, as the understanding, and the will, with all the senses both outward and inward; or, to speak more philosophically, the soul can exert herself in many different ways of action. She can understand, will," imagine, see, and hear, love, and discourse, and apply herself to many other the like exercises of different kinds and natures; but what is more to be considered, the soul is capable of receiving a most exquisite pleasure and satisfaction from the exercise of any of these its powers, when they are gratified with their proper objects; she can be entirely happy by the satisfaction of the memory, the sight, the hearing, or any other mode of perception. Every faculty is as a distinct taste in the mind, and hath objects accommodated to its proper relish. Dr. Tillotson somewhere says, that he will not presume to determine in what consists the happiness of the blessed, because God Almighty is capable of making the soul happy by ten thousand different ways. Besides those several avenues to pleasure which the soul is endowed with in this life, it is not impossible, according to the opinions of many eminent divines, but there may be new faculties in the souls of good men made perfect, as well as new senses in their glorified bodies. This we are sure of, that there will be new objects offered to all those facul. ties which are essential to us.

We are likewise to take notice that every particular faculty is capable of being employed on a very great variety of objects. The understanding, for example, may be happy in the contemplation of moral, natural, mathematical, and other kinds of truth. The memory may likewise turn itlelf to an infinite number of objects, especially when the soul shall have passed through the space


many millions of years, and shall reflect with pleasure on the days of eternity. Every other faculty may be considered in the same extent.

We cannot question but that the happiness of a soul will be adequate to its nature, and that it is not endowed with any faculties which are to lie useless and unemployed. The happiness is to be the happiness of the whole man; and we may easily conceive to ourselves the happiness of the soul, whilst any one of its faculties is in the fruition of its chief good. The happiness may be of a more exalted nature, in proportion as the faculty employed is so; but as the whole soul acts in the exertion of


of its particular powers, the whole soul is happy in the pleasure which arises from any of its particular acts, For, notwithstanding, as has been before hinted, and as it has been taken notice of by one of the greatest modern philosophers, we divide the soul into several powers and faculties, there is no such division in the soul itself, since it is the whole soul that remembers, understands, wills, or imagines, Our manner of considering the memory, understanding, will, imagination, and the like faculties, is for the better enabling us to express ourselves in such abstracted subjects of speculation, not that there is any such division in the soul itself. Seeing then that the soul has

different faculties, or, in other words, many different ways of acting; that it can be intensely pleased, or made happy by all these different faculties, or ways of acting; that it may be endowed with


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