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want nothing more, or who have used up their satisfactions too soon, and drained the sources of them.

It is this intolerable vacuity of mind, which carries the rich and great to the horse-course and the gaming-table; and often engages them in contests and pursuits, of which the success bears no proportion to the solicitude and expense with which it is sought. An election for a disputed borough shall cost the parties twenty or thirty thousand pounds each-to say nothing of the anxiety, humiliation, and fatigue, of the canvas; when a seat in the house of commons, of exactly the same value, may be had for a tenth part of the money, and with no trouble. I do not mention this to blame the rich and great, (perhaps they cannot do better) but in confirmation of what I have advanced.

Hope, which thus appears to be of so much importance to our happiness, is of two kinds;-where there is something to be done towards attaining the object of our hope, and where there is nothing to be done. The first alone is of any value; the latter being apt to corrupt into impatience, having no power but to sit still and wait, which soon grows tiresome.

The doctrine delivered under this head, may be readily admitted; but how to provide ourselves with a succession of pleasurable engagements, is the difficulty. This requires two things; judgment in the choice of ends adapted to our opportunities; and a command of imagination, so as to be able, when the judgment has made choice of an end, to transfer a pleasure to the means: after which, the end may be forgotten as soon as we will.

Hence those pleasures are most valuable, not which are most exquisite in the fruition, but which are most productive of engagement and activity in the pursuit.

A man who is in earnest in his endeavours after the happiness of a future state, has, in this respect. an advantage over all the world; for, he has constantly before his eyes an object of supreme importance, productive of perpetual engagement and activity, and of which the pursuit (which can be said of no pursuit besides) lasts him to his life's end. Yet even he must have many ends, besides the far end;

but then they will conduct to that, be subordinate, and in some way or other capable of being referred to that, and derive their satisfaction, or an addition of satisfaction, from that.

Engagement is every thing: the more significant, however, our engagements are, the better such as the planning of laws, institutions, manufactures, charities, improvements, public works; and the endeavouring, by our interest, address, solicitations, and activity, to carry them into effect: or, upon a smaller scale, the procuring of a maintenance and fortune for our families by a course of industry and application to our callings, which forms and gives motion to the common occupations of life; training up a child; prosecuting a scheme for his future establishment; making ourselves masters of a language or a science; improving or managing an estate; labouring after a piece of preferment; and lastly, any engagement, which is innocent, is better than none; as the writing of a book, the building of a house, the laying out of a garden, the digging of a fish-pondeven the raising of a cucumber or a tulip.

Whilst our minds are taken up with the objects or business before us, we are commonly happy, whatever the object or business, be, when the mind is absent, and the thoughts are wandering to something else than what is passing in the place in which we are, we are often miserable.


III. Happiness depends upon the prudent constitution of the habits.

The art in which the secret of human happiness in a great measure consists, is to set the habits in such a manner, that every change may be a change for the better. The habits themselves are much the same; for, whatever is made habitual, becomes smooth and easy, and nearly indifferent. The return to an old habit is likewise easy, whatever the habit he. Therefore the advantage is with those habits which allow of an indulgence in the deviation from thers. The luxurious receive no greater pleasure from their dainties, than the peasant does from his bread and cheese; but the peasant, whenever he goes abroad, finds a feast; whereas the epicure must he well entertained, to escape disgust. Those who

spend every day at cards, and those who go every day to plough, pass their time much alike: intent upon what they are about, wanting nothing, regretting nothing, they are both for the time in a state of ease; but then, whatever suspends the occupation of the card-player, distresses him; whereas to the labourer, every interruption is a refreshment: and this appears in the different effects that Sunday produces upon the two, which proves a day of recreation to the one, but a lamentable burden to the other. The man who has learned to live alone, feels his spirits enlivened whenever he enters into company, and takes his leave without regret; another, who has long been accustomed to a crowd, or continual succession of company, experiences in company no elevation of spirits, nor any greater satisfaction, than what the man of a retired life finds in his chimneycorner. So far their conditions are equal; but let a change of place, fortune, or situation, separate the companion from his circle, his visiters, his club, common-room, or coffee-house; and the difference and advantage in the choice and constitution of the two habits will show itself. Solitude comes to the one, clothed with melancholy; to the other, it brings liberty and quiet. You will see the one fretful and restless, at a loss how to dispose of his time, till the hour come round when he may forget himself in bed; the other easy and satisfied, taking up his book or his pipe, as soon as he finds himself alone; ready to admit any little amusement that casts up, or to turn his hands and attention to the first business that presents itself; or content, without either, to sit still, and let his train of thought glide indolently through his brain, without much use, perhaps, or pleasure, but without hankering after any thing better, and without irritation.-A reader, who has inured himself to books of science and argumentation, if a novel, a well-written pamphlet, an article of news, a narrative of a curious voyage, or a journal of a traveller, fall in his way, sits down to the repast with relish; enjoys his entertainment while it lasts, and can return, when it is over, to his graver reading, without distaste. Another, with whom nothing will go down but works of humour and pleasantry, or

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whose curiosity must be interested by perpetual novelty, will consume a bookseller's window in half a forenoon during which time he is rather in search of diversion than diverted; and as books to his taste are few, and short, and rapidly read over, the stock is soon exhausted, when he is left without resource from this principal supply of harmless amusement.

So far as circumstances of fortune conduce to happiness, it is not the income which any man possesses, but the increase of income, that affords the pleasure. Two persons, of whom one begins with a hundred, and advances his income to a thousand pounds a year, and the other sets off with a thousand, and dwindles down to a hundred, may, in the course of their time, have the receipt and spending of the same sum of money; yet their satisfaction, so far as fortune is concerned in it, will be very different; the series and sum total of their incomes being the same, it makes a wide difference at which end they begin.

IV. Happiness consists in health.

By health I understand, as well freedom from bodily distempers, as that tranquillity, firmness, and alacrity of mind, which we call good spirits; and which may properly enough be included in our notion of health, as depending commonly upon the same ses, and yielding to the same management, as our bodily constitution.

Health, in this sense, is the one thing needful. Therefore no pains, expense, self-denial, or restraint, to which we subject ourselves for the sake of health, is too much. Whether it require us to relinquish lucrative situations, to abstain from favourite indulgences, to control intemperate passions, or undergo tedious regimens; whatever difficulties it lays us under, a man, who pursues his happiness rationally and resolutely, will be content to submit.

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When we are in perfect health and spirits, we feel in ourselves a happiness independent of any particular outward gratification whatever, and of which we can give no account. This is an enjoyment which the Deity has annexed to life; and it probably constitutes, in a great measure, the happiness of infants and brutes, especially of the lower and sedentary orders of animals, as of oysters, periwinkles

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and the like; for which I have sometimes been at a loss to find out amusement.

The above account of human happiness will justify the two following conclusions, which, although found in most books of morality, have seldom, I think, been supported by any sufficient reasons:

FIRST, That happiness is pretty equally distributed amongst the different orders of civil society:

SECONDLY, That vice has no advantage over virtue, even with respect to this world's happiness.


VIRTUE is "the doing good to mankind, in obedience to the will of God, and for the sake of everlasting happiness."

According to which definition," the good of man kind" is the subject; the "will of God," the rule; and "everlasting happiness," the motive, of human virtue.

Virtue has been divided by some moralists into benevolence, prudence, fortitude, and temperance. Benevolence proposes good ends; prudence suggests the best means of attaining them; fortitude enables us to encounter the difficulties, dangers, and discouragements, which stand in our way in the pursuits of these ends; temperance repels and overcomes the passions that obstruct it. Benevolence, for instance, prompts us to undertake the cause of an oppressed orphan; prudence suggests the best means of going about it; fortitude enables us to confront the danger, and bear up against the loss, disgrace, or repulse, that may attend our undertaking; and temperance keeps under the love of money, of ease, or amusement, which might divert us from it.

Virtue is distinguished by others into two branches only, prudence and benevolence: prudence, attentive to our own interest; benevolence, to that of our fellowcreatures: both directed to the same end, the increase of happiness in nature; and taking equal concern in the future as in the present.

The four CARDINAL virtues are, prudence, forti tude, temperance, and justice.

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