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render it the most delightful.' Men, whose circumstances will permit them to choose their own way of life, are inexcusable if they do not pursue that which their judgment tells them is the most laudable. The voice of reason is more to be regarded than the bent of any present inclination, since, by the rule above mentioned, inclination will at length come over to reason, though we can never force reason to comply with inclination.

In the third place, this observation may teach the most sensual and irreligious man to overlook those hardships and difficulties which are apt to discourage him from the prosecution of a virtuous life. The gods,' said Hesiod, have placed labour before virtue; the way to her is at first rough and difficult, but grows more smooth and easy the further you advance in it.' The man who proceeds in it with steadiness and resolution, will in a little time find that her ways are ways of pleasantness, and that all her paths are peace.'

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To enforce this consideration, we may further observe, that the practice of religion will not only be attended with that pleasure which naturally accompanies those actions to which we are habituated, but with those supernumerary joys of heart that rise from the consciousness of such a pleasure, from the satisfaction of acting up to the dictates of reason, and from the prospect of an happy immortality.

In the fourth place, we may learn from this observation, which we have made on the mind of man, to take particular care, when we are once settled in a regular course of life, how we too frequently indulge ourselves in any the most innocent diversions and entertainments; since the mind may insensibly fall off from the relish of virtuous actions, and, by degrees, exchange that pleasure which it takes in the performance of its duty, for delights of a much more inferior and unprofitable nature.

The last use which I shall make of this remarkable property in human nature, of being delighted with those actions to which it is accustomed, is to show how absolutely necessary it is for us to gain habits of virtue in this life, if we would enjoy the pleasures of the next. The state of bliss we call heaven will not be capable of affecting those minds which are not thus qualified for it; we must, in this world, gain a relish of truth and virtue, if we would be able to taste that knowledge and perfection, which are to make us happy in the next. The seeds of those spiritual joys and raptures, which are to rise up and flourish in the soul to all eternity, must be planted in her during this her present state of probation. In short, heaven is not to be looked upon only as the reward, but as the natural effect of a religious life.

On the other hand, those evil spirits, who, by long custom, have contracted in the body habits of lust and sensuality, malice and revenge, and aversion to every thing that is good, just or laudable, are naturally seasoned and prepared for pain and misery. Their torments have already taken root in them; they cannot be happy when divested of the body, unless we may suppose, that Providence will in a manner create them anew, and work a miracle in the rectification of their faculties. They may, indeed, taste a kind of malignant pleasure in those actions to which they are accustomed, whilst in this life; but when they are removed from all those objects which are here apt to gratify them, they will naturally become their own tormentors, and cherish in themselves those painful habits of mind which are called in scripture phrase, the worm which never dies." This notion of heaven and hell is so very conformable to the light of nature, that it was discovered by several of the most exalted heathens. It has been finely improved by many eminent divines

of the last age, as in particular by archbishop Tillotson and Dr. Sherlock: but there is none who has raised such noble speculations upon it as Dr. Scot, in the first book of his Christian Life, which is one of the finest and most rational schemes of divinity that is written in our tongue, or in any other. That excellent author has shown how every particular custom and habit of virtue will, in its own nature, produce the heaven, or a state of happiness, in him who shall hereafter practise it: as on the contrary, how every custom or habit of vice will be the natural hell of him in whom it subsists.

C.

No 448. MONDAY, AUGUST 4, 1712.

Fadius hoc aliquid quandoque audebis.

In time to greater baseness you'll proceed.

JUV. Sat. fi. Be

THE first steps towards ill are very carefully to be avoided, for men insensibly go on when they are once entered, and do not keep up a lively abhorrence of the least unworthiness. There is a certain frivolous falsehood that people indulge themselves in, which ought to be had in greater detestation than it commonly meets with. What I mean is a neglect of promises made on small and indifferent occasions, such as parties of pleasure, entertainments, and sometimes meetings out of curiosity, in men of like faculties, to be in each other's company. There are many causes to which one may assign this light infidelity. Jack Sippet never keeps the hour he has appointed to come to a friend's to dinner; but he is an insignificant fellow, who does it out of vanity.

have aimed rather at what is unfashionable than what is vicious. For my own part, I have endeavoured to make nothing ridiculous that is not in some measure criminal. I have set up the immoral man As the object of derision. In short, if I have not formed a new weapon against vice and irreligion, I have at least shown how that weapon may be put to a right use, which has so often fought the battles of impiety and profaneness,

C.

No 446. FRIDAY, AUGUST 1, 1712.

Quid deceat, quid non; quò virtus, quò ferat error,

What fit, what not; what excellent, or ill.

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ROSCOMMON,

SINCE two or three writers of comedy, who are now living, have taken their farewel of the stage, those who succeed them, finding themselves incapable of rising up to their wit, humour, and good sense, have only imitated them in some of those loose unguarded strokes, in which they complied with the corrupt taste of the more vicious part of their audience. When persons of a low genius attempt this kind of writing, they know no difference between being merry and being lewd, It is with an eye to some of these degenerate compositions that I have written the following discourse

Were our English stage but half so virtuous as that of the Greeks or Romans, we should quickly see the influence of it in the behaviour of all the

politer part of mankind. It would not be fashionable to ridicule religion, or its professors; the man of pleasure would not be the complete gentleman; vanity would be out of countenance; and every quality which is ornamental to human nature would meet with that esteem which is due to it.

If the English stage were under the same regulations the Athenian was formerly, it would have the same effect that had, in recommending the religion, the government, and public worship of its country. Were our plays subject to proper inspections and limitations, we might not only pass away several of our vacant hours in the highest entertainments, but should always rise from them wiser and better than we sat down to them.

It is one of the most unaccountable things in our age, that the lewdness of our theatre should be so much complained of, so well exposed, and so little redressed. It is to be hoped that some time or other we may be at leisure to restrain the licentiousness of the theatre, and make it contribute its assistance to the advancement of morality, and to the reformation of the age. As matters stand at present, multitudes are shut out from this noble diversion, by reason of those abuses and corruptions that accompany it. A father is often afraid that his daughter should be ruined by those entertainments, which were invented for the accomplishment and refining of human nature. The Athenian and Roman plays were written with such a regard to morality, that Socrates used to frequent the one, and Cicero the other.

It happened once, indeed, that Cato dropped into the Roman theatre when the Floralia were to be represented; and as, in that performance, which was a kind of religious ceremony, there were several indecent parts to be acted, the people refused to see them whilst Cato was present. Martial, on this

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