never expected to rise; and when our days and years have passed away in common business, or common amusments, 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 undone, 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 willepine 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 believe 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 or pained by the consciousness of their meanness, I should have given them consolation by cbserving, that a little more than nothing is as much as can be expected VOL IX. C

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.

N° 89. SATURDAY, DECEMBER 29, 1759.

Λείχε και απέχει.

EPICT.

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 philosephy 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 antitodes 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 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 for- › bearance 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 overpowers all sense of past and all foresight of future misery. In a remission of the gout, the drunk

ard 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 eat and drink, and lie down to sleep, would be the whole business of mankind.

men

Righteousness, or the system of social duty, may be subdivided into justice and charity. Of justice one of the Heathen sages has shewn, with great acuteness, that it was impressed upon mankind only by the inconveniences which injustice had produced. "In the first ages," says he, “ "acted without any rule but the impulse of de"sire; 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."

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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 a regular discharge of the duties of piety. But as we advance forward into the crowds of life, innumerable delights solicit our inclinations, and innumerable cares distract our attention; the time of youth is passed in noisy frolicks; manhood is led on from hope to hope, and from project to project; the dissoluteness of pleasure, the inebriation of success, the ardour of expectation, and the vehemence of competition, chain down the mind alike to the present scene, nor is it remembered how soon this mist of trifles must be scattered, and the bubbles that float upon the rivulet of life be lost for ever in the gulph of eternity. To this consideration scarcely any man is awakened but by some pressing and resistless evil. The death of those from whom he derived his pleasures, or to whom he destined his possessions, some disease which shews him the vanity of all external acquisitions, or the gloom of age, which intercepts his prospects of long enjoyment, forces him to fix his hopes upon another state, and when he has contended with the tempests of life till his strength fails him, he flies at last to the shelter of religion. That misery does not make all virtuous, expe