31 - /
Let no man hence imagine that such actions flowing from false opinions about matters of fact, or about divine commands, are light matters, or small blemishes in a character. Where the error arises from no evil affection, or no considerable defect of the goodones, the action may be very excusable. But many of those errors in opinion which affect our devotion to ward the Deity, or our humanity toward our fellows, evidence very great defects in that love of moral excellence, in that just and amiable desire of knowing, reverencing, and confiding in it, which is requisite to a good character; or evidence great defects in humanity, at least in the more extensive and noble kinds of it. Where these principles are lively, they must excite men to great diligence and caution about their Diversity inApprobation. 97 duty and their practical conclusions: and consequent-Chap. 5.ly must lead them to just sentiments in the more important points, since sufficient evidence is afforded innature to the sincere and attentive. No man can havesufficient humanity of soul, and candour, who can believe that human sacrifices, or the persecution of his fellow-creatures about religious tenets which hurt not society, can be duties acceptable to God.
32 - /
The turbulent appetites and particular passions How we have power over the passions.whether of the selfish or generous kind, are governed by the same means. They naturally arise on certain occasions, and that often with great vehemence. To govern and restrain them an habit is necessary, which must be acquired by frequent recollection and discipline. While we are calm we must frequently attend to the danger of following precipitantly the first appearances of good or evil; we must recollect our for mer experiences in ourselves, and our observations about others, how superior and more lasting enjoyments have been lost by our hasty indulgence of some pressing appetite, or passion: how lasting misery and remorse has ensued upon some transient gratification: what shame, distress, and sorrow have been the effects of ungoverned anger: what infamy and contempt men have incurred by excessive fear, or by their aversion to labour and painful application. We may thus raise anhabitual suspicion of unexamined appearances, and an habitual caution when we feel any turbulent passion arising. When the calm principles are thus confirmed by frequent meditation, and the force of the passions abated, then it is we obtain the true liberty andself-command: the calm powers will retain and exercise that authority for which their natural dignity has fitted them, and our reason will be exercised in correcting all appearances of good and evil, and examining the true importance of the several objects of our appetites or passions.
33 - /
'Tis equally manifest that in our present state, one Few enjoyments are certain.cannot constantly secure to himself any one enjoyment dependent on external things, which are all subject to innumerable accidents. The noble enjoyments of 114 SeveralEnjoyments areBook I. piety, of which hereafter, and those of virtue, may be stable and independent on fortune. But a virtuoustemper, whatever sure enjoyment it may afford upon reflection, ever carries a man forth beyond himself, toward a publick good, or some interests of others; andthese depend not on our power. There's great pain inthe disappointment of virtuous designs, tho' the temper be ever approved. In this, as in all other things, we depend on providence, which, as it gave us at firstall our perceptive powers, and their objects, so it dis poses of them, and particularly of the happiness or misery of others, the object on which the virtuous affec tions terminate. This sufficiently shews that the Deity must, for this reason, as well as many others, be the supreme object of our highest happiness: since we cannever be secure, nor can we enjoy true serenity and tranquillity of mind, without a firm persuasion that his goodness, wisdom, and omnipotence are continually employed in securing the felicity of the objects ofour noblest affections.
34 - /
It would not be improper to consider here the plain evidence for the existence of God and his moral perfections; not only as a firm persuasion of these points is an high matter of duty, but as the Deity and his providence are the foundations of our tranquillity and highest happiness. But as the most persuasive arguments on some of these points are derived from the very constitution of human nature, and that moral administration we feel within ourselves, that structure of our souls destined to recommend all those kind and opposite to each other. 115 generous affections which resemble the moral perfec-Chap. 6.tions of God; we shall postpone the sentiments and duties of piety to be considered afterwards as the highest perfection of happiness, as well as of moral excellence.
35 - /
These pleasures endure as long as the person continues to be beloved and to be prosperous. New successes of our own, or of our friend, raise greater commotions at first than advantages long possessed. But while the affection continues, the sense remains; and the sympathetick pleasure never cloys. Where indeed affections are founded upon wrong sentiments of the
* See two instances in Livy upon the deseat at Thrasymen, l. xxii. c. 7. See on this subject Cicero de Fin. l. v. c. 24.
the severalPleasures. 131 merit of persons, or causes, they can have no stabili Chap. 7.ty, and the sympathetick joy may be lost, and succeeded by disgust and indignation. But the chief cause of instability in this branch of happiness is the uncertain ty of the fortunes of those we love; for their miserymust occasion the most severe distress. In this we wholly depend on providence.37 - /
True glory is also durable, not like the sensual en-Chap. 7.joyments, which pass like the shadow of a cloud leaving And of great duration.no trace behind them. The approbation and esteem of others, when founded on virtue, may probably continue during life, and survive us: and the approbation of God shall be everlasting. The pursuits of extensive fame for eminent abilities and virtues may indeed be subject to disappointment, and be full of labour and liable to excess. Ordinary virtues, or even the highest virtues in the low stations will not obtain the extensive applauses of nations. But a wise and virtuous man may generally obtain such honour either in a narrower or larger sphere as may give great joy. And a good heart, persuaded of a good providence observing all things, is sure of the approbation of the best judge, and that to eternity.
38 - /
XV. The sympathetick, and moralpain of remorse, The sympathe- tick and moral pains the highest of all.and infamy, are the highest our nature admits, as their opposite joys are the highest: they can make life quite intolerable. The misery of one beloved, while it continues and is attended to, is incessant pain to the observer. When it ceases by death, the painful remembrance long survives in an affectionate heart; till business diverts the thoughts, or deep reflection suggests consolations. The sure refuge in such cases is to a good providence, and that future happiness provided for all worthy objects of kind affections.
39 - /
'Tis still more evident that the selfish affections may be excessive and vicious. But it ought also to be observed that there may be a degree of them too low and defective with respect to the intention of nature. If a creature exposed to dangers, and yet neither ar- the severalTempers. 151 med by nature or art, were fearless, and had no con-Chap. 8.cern for its own safety in its services to others; we do not count this temper vicious, but 'tis manifestly imperfect, hurtful to the individual, and useless to the system. In the lower orders we discern the wise oeco nomy of nature giving courage to the males along with their superior strength or armour, and denying it to the females, unless where the defence of their young requires it. Strong social passions, little self-regard, with ardent desires of honour, in men of very small abilities, would be an excess on one hand, or a defect on the other. The same generous ardours in men of great abilities, with proportional caution, would be useful and well proportioned: such social affections and relishes for some fine enjoyments of the imagination, as sit easy in some characters, and exclude no duties of life, might to others occasion useless misery,and starve all their other parts or faculties.
40 - /
Tho' the tendency of the social affections is to pre- But require be- lief and trust in Providence.vent misery, and thus prevent sympathetick sorrows; yet when this cannot be effected we must necessarily feel some degree of uneasiness of this generous sort. Here we should have recourse to some higher considerations, of the wisdom and goodness of the Divine Providence, of the duty and the moral excellence of an entire resignation to the supreme wisdom and goodness, and of the firm grounds of hope thence arising, that such evils as our best efforts cannot prevent, are
* Cicero de Amicit. l. 23. and often elsewhere.
154 AComparison ofBook I. destined by our universal Parent for the best purposes. Upon less presumptions than these our sympathetick sufferings are often alleviated; when we have probable hopes that what at present moves our compassion issubservient to some superior future interest of thosewe love. This trust and resignation, with hope, upona firm persuasion of the divine goodness, should be maintained by frequent meditation in such strength and vigour as to controll all narrower affections, and support the soul under the social distresses occasioned by them. Of this hereafter.41 - /
subjects. His brother-poet Virgil, beauti fully defends Providence upon the labori ous condition of mankind, 1 Georg. line 120 to 145.42 - /
The pleasures of the imagination, and of know- Of imagination and sympathy.ledge, are pretty much a clear stock of good, with small deductions,* as there is scarce any pain properly opposite to them: and the pains of sympathy are over-ballanced, by the more lasting joys upon the relief of the distressed, and upon the prosperity of such as we love: not to mention the joyful approbation of the temper itself; the joyful hopes, under a good providence, for all worthy objects of our affection: and this pain we see plainly is a necessary precaution in providence, to engage us to promote the happiness of others, and defend them from evil.
43 - /
The pleasures of the imagination, and of know- Of imagination and sympathy.ledge, are pretty much a clear stock of good, with small deductions,* as there is scarce any pain properly opposite to them: and the pains of sympathy are over-ballanced, by the more lasting joys upon the relief of the distressed, and upon the prosperity of such as we love: not to mention the joyful approbation of the temper itself; the joyful hopes, under a good providence, for all worthy objects of our affection: and this pain we see plainly is a necessary precaution in providence, to engage us to promote the happiness of others, and defend them from evil.
44 - /
XVI. From power, wisdom, and goodness we infer that God exercises an universal providence. To a Being endued with these perfections the state of an universe of so many creatures capable of happiness or misery cannot be indifferent. Goodness must excite himto exert his power and wisdom in governing all for theOriginal Mind. 207 the best purposes, the universal happiness. Nor canChap. 9.we conceive any exercise of his powers more worthy of God, or more delightful to him.
45 - /
I. IN the consideration of the several enjoyments of What affections are suited to the Divine Perfec- tions.our nature we shewed the frequent occasion men must have for recourse to the Divine Providence, for the security of their enjoyments, and a stable tranquillity of mind, under the adversities of this life which may befall ourselves, or the objects of our tenderest affections. We established in the preceeding chapter that grand foundation of our happiness, the existence, and moral perfections of God, and his providence. It remains to be considered what affections and duty are incumbent on us toward the Deity thus abundantly made known to every attentive mind.