more active service is wanting, than in making the opportunity of thine own will and device. Usefulness seems to be generally regarded as consisting more in attending to other people's business, than in minding one's own. As if Providence had so completely erred in the dispensation of human affairs, that no one could effectually serve his neighbours, without stepping out of his appointed calling. The, fact, perhaps is, that the common employments of life are influenced by selfish motives only. Neighbourly love, which should govern every action, is turned out of doors, and those who acknowledge her claims seem to prefer a walk with her abroad, to the enjoyment of her society at home. Yet, what are the most renowned efforts of philanthropy, compared with the fulfilment of those indispensable duties, which an all-wise and all-seeing Providence has ordained? A real love of usefulness may find as ample scope in the daily occupations of business and domestic life, as in those more conspicuous labours, upon which worldly men are apt to plume themselves, and which the religious regard as signs of faith. Unfortunately, both for society and its benefactors, the path of duty is too often forsaken for that of imaginary usefulness. Benevolence is apt to outstrip both justice and discretion. The philanthropic world is continually hearing of cases of distress caused by the neglect of business for some more attractive scheme of usefulness. As if society could be benefited by relieving some of its members, and those not the most deserving, at the expense of the just rights of others as if the neglect of the first duties of religion could be justified by any acts of self-directed benevolence. As well might the chief priests of old expect to cancel their crime, by applying the reward of villainy to purchase a burial-ground for strangers. : The popular benevolence seems to have been in vogue in England several centuries ago. Its source is well exposed by William of Malmesbury; who observes of Queen Matilda, that she lavished her bounty on foreigners, that through her presents, they might proclaim her liberality abroad; "For," he adds, "the desire of fame is so rooted in the human mind, that scarcely any one is contented with the precious fruits of a good conscience, but is fondly anxious, if he does anything laudable, to have it generally known. Hence too, she fell into the error of prodigal givers; bringing many claims on her tenantry, exposing them to injuries, and taking away their property; by which obtaining the credit of a liberal benefactress, she little regarded their When charity, neglecting her duties at home, runs into debt, and trusts to faith to pay the score, honesty and sincerity bid them adieu, and the world sets them down as a pair of impostors. It is not for man to "make himself useful," by meddling in things which do not concern him. He must be made useful, by faithfully discharging the duties assigned him by his Creator. That faithful discharge, when springing from religious motives-from the love of God and man,—is true charity, and usefulness of the highest degree. It is that course by which alone the spirit of heaven can be restored to human society; because by it alone can that spirit be brought into the elements and machinery of which society consists. But, to be zealous and active in following the impulse of feeling and enthusiasm, is easier than to be equally earnest in pursuing the simple, unadorned path of duty. Could the zeal which is spent in erecting new institutions and forms of society, be employed in bringing religion into those which exist, the substantial good might be gained in the time now wasted in contending for the shadow. Experience proves that outward circumstances, however they may rouse the discontent of the selfish, or the sympathy of the benevolent, have really little to do with happiness; that men, in all circumstances, may share the benediction of heaven, and not only enjoy the passive satisfaction that nothing but their own sin and folly can really hurt them, but receive, in all its fulness, that lasting * W. Malm. Gesta Regum Anglorum. bliss, which is beyond the power of fortune to give, or affliction to take away. How small of all that human hearts endure, That part which kings or laws can cause or cure! The highest usefulness does not consist in mending the outsides of things, but in changing their contents; in removing the spirit of selfishness, which is the real cause of all sorrow, and fostering the love of God and man, the unfailing and only source of every joy. Behold, how good and how PLEASANT it is, for brethren to dwell together in unity. It is the very soul of pleasure. Without it, the indulgences of wealth have no value; with it, the privations of indigence are unfelt. Its presence makes the desert to rejoice, and the wilderness to blossom as the rose; its absence makes an Eden a waste howling wilderness. But how is this blessing to be diffused? How can it be conveyed to the haunts of misery, to the victims of sin and oppression? By the gradual spread of the spirit of charity— of evangelical religion,-influencing the daily and hourly actions and thoughts and feelings of mankind. Superficial reformers, eager for visible improvement, are discouraged by the apparently slow, but really speedy, effects of religious conduct. Anxious to dispel the darkness, they expend their labour upon artificial lights; and, unhappily, are apt to become so enamoured of their inventions, as to grow indifferent, if not averse, to the admission of daylight. The benevolent schemes which, of late years, have proved the disposition of our countrymen to befriend the oppressed and afflicted, may be all, more or less, adapted to promote the welfare of mankind. But what is wanting to render them infinitely more useful, and to serve, at the same time, a far higher end, is, to let charity begin at home:-by each individual who desires to serve his fellow-men, rejecting from his own heart that secret propensity to prefer himself and his own reputation, which, even while he is active in promoting the welfare of others, will mar his work, and turn his best efforts into mischief. It is by first reforming his own household, by rejecting from his own heart the evils which lie at the root of all the miseries he sees around him, that the true philanthropist must seek to increase his usefulness. In fulfilling that great duty, the breaker of stones by the road-side exerts a wider and more beneficial influence upon society, than he who spends a life and fortune in doing merely temporal good. The one may alleviate present misery; the other promotes eternal happiness. From some observation of different classes of men, and with every wish to commend the benevolent labours of all, I verily believe, that the secret influence of pure affections, the example of consistent and upright conduct, the effect of a kind and humble disposition, and the unknown prayers of a devout heart, have more power in promoting the happiness. of mankind, in both this world and the next, than all the public exertions which have their reward of human applause, and which sometimes assume an exclusive right to the title of usefulness. Every one has power to serve his fellow-creatures to an extent limited only by his own desires. Every man is a man of influence, the poorest as well as the richest. If he cannot give bodily food to the hungry, or assist in converting the heathens abroad, there is other food of which he may have an endless supply to distribute; there are heathens at his door whom his conduct may effectually convert. Let him discharge, with an humble and contented mind, those daily occupations without which society could not hold together, and he will not fail to witness the influence of what has been wisely called That best portion of a good man's life- "The great Author of order hath distributed the ranks and offices of men in order to mutual benefit and comfort." Barrow. XV. ON THE KNOWLEDGE OF MAN.—No. 2. The right mode of gaining the knowledge of man, has been the subject of remark in a former paper (III.) An application of the principles there laid down, may be useful in bringing their soundness and efficacy home to common affairs. The career of an Author will answer the purpose of elucidation, as well as any other. It may help him to a knowledge of himself, and of other men too. Entrance upon an author's course is, notoriously, made not always in person. There may be various reasons for an assumed character, or for no character at all. The taxation of the brain may have worked a sensibility to private banter or mockery, in some minds; and a nervous dread of public criticism, in others, which can only be allayed and soothed under the shelter of feigned signatures or anonymous publications. Even a new department of literature has been thought too hazardous to allow of the immediate exposure of established reputation. The poet's well-earned wreath might be relinquished to a rival bard of growing popularity. But fiction in verse was not to be safely exchanged for fiction in prose, without the protection of a mask, until fame's trumpet had sounded a still louder note of admiration. Then was the mask dropped; yet slowly and artfully, to admit of a decent shade being cast over lurking vanity. The remark may be equally trite, whether it be said that language has been given to express the thoughts; or, as some authorities maintain, to conceal them. Whatever men may say on that subject, we cannot be too often reminded of evangelical wisdom. And if the gospel is to have anchorage in our best affections, we must be constrained to hold, that notwithstanding the scoffs of unbelievers at the doings of the patriarch Jacob in the Old Testament, and of the Unjust Steward in the New, the beginning and ending of both Testaments, the Alpha and the Omega, is the Truth. |