PART II.

CHAP. I.

It is happy therefore to fullfil the destination of nature; to ply the industry, the invention, the ftudy which fhe has made neceffary SECT. VI. to our wellbeing; to embrace the objects of that focial affection with which she has infpired our minds; and to confider, that as our state of greatest prosperity, in which we are most effectually employed with benignity towards our fellow creatures, and fubmiffion to the will of God, in whatever he has affigned for our

lot.

The happy, under every event, whether of fuccefs or disappointment, proceed with alacrity in the difcharge of fuch offices, and in the pursuit of fuch objects as the occafion fuggefts. The miserable, in profperity, fwell into infolence; or, upon a reverse of fortune, fink into despair, and neglect the good which is in their power, because there is another fuppofed good which they cannot command.

What is the leffon of reason then to the poor man, who complains of his lot, or rather who enquires what, in the situation which providence has affigned to him, is required to be happy? He may be told, "Providence has given to you, and to all other men, a set of wants; and it is the will of providence that you proceed to fupply them: Be diligent, industrious, and frugal: "Do whatever the prefent moment requires with benignity and "fortitude. These are the conftituents of happiness, and not "lefs in your power than they are in the power of your richest neighbour."

This temper of mind, however, under the shocks of adversity to which men are fubject in the ordinary pusuits of life, may be supposed to be of difficult attainment. It is, nevertheleis, attain

ed

PART II.
СНАР. І.

ed by numbers, who, in their ordinary condition, poffefs the

SECT. VI. gifts of fortune in lower measures, than that to which many who fink under ftrokes of adverfity are actually reduced. At any rate, the person who does not poffefs the virtues which conftitute happiness, must not complain of their inefficacy; for they cannot be supposed to have effect, where they do not exist.

It may not perhaps be afked, what will make the rich man happy? for he is supposed to be fufficiently happy in being rich. He must not be difmiffed, however, under this apprehenfion, untill his own fenfe of the matter is taken. It is probable, that he will deny he is rich; that he will be found to have wants no lefs numerous than thofe of his poorer neighbour. Under this afpect of his state, the lesson of wisdom to him is precisely the fame as to the former. Be diligent, industrious, and frugal, refpecting the management of your own affairs: be candid, ingenuous and humane in your tranfactions with others. Fear not that the event will be fuch as to deprive you of these bleffings: They are the greatest of which human nature is fufceptible; and providence has given a place for the enjoyment of them in the fituation of the rich as well as in that of the poor.

If the rich man fhould acknowledge that he has not any wants; but in this very circumftance fhould find a fource of diftrefs, which is not uncommon in the cafe of thofe who, as they are pleafed to exprefs it, have nothing to do: the misery of such perfons, they may be told, is not an excess of riches, but a defect of understanding, and a corruption of heart. The first attempts to correct fuch folly are made in recourfe to multiplied amufements and paftimes; and we must, indeed, prefer any species of harmlefs diverfion to the devouring tooth of liftlefs pride, peevishness, or melancholy. But it should feem, that, to a perfon in this fitu

ation, it might foon be made evident, that offices of benefit to mankind should be a more effectual amusement to himself, than any mere trifling paftime, which is not attended with any effect whatever beyond the amusement of the prefent hour.

If the fick man fhould complain of his lot, or defire to know by what means he may escape from his fufferings, he may be told to get well as foon as he can; and if this should appear to be mockery; because his grievance actually confists in his not being able to get well; on this fuppofition, the best thing he can do, is manfully to bear what cannot be helped. Fortitude may not eradicate pain; but is furely the best and happiest expedient to which the fufferer can have recourfe in his ftate; and may, in fact, to the strenuous mind, constitute a greater blessing, than even that of being exempted from pain. In striving to find an expression or rule by which to distinguish the happy, we may venture to affume two general propofitions.

I. The first is, That happiness, whatever be its cause, is itself an attribute of the mind.

II. The fecond is, That a perfon, when faid to be happy, can juftify this affertion only in proportion as his enjoyments are habitual, lafting, and conceived to be fecure.

The first of these propofitions is too evident to need much illustration; and it is only by a figure of speech, which in rhetoric is termed the abufe of words that we ever feem to exprefs a contrary opinion. Happiness is peculiar to fentient beings; or is

proper

PART II.
CHAP. I.

SECT. VI.

PART II.
CHAP. I.

proper to mind, the great receptacle of enjoyment and fuffering, as SECT. VI. well as perfection and defect. When we fay of an external fituation, that it is a happy one, we mean to affirm only, that it is fit to produce happiness in the mind that enjoys it; and thus, by a well known figure, put the supposed cause for the effect.

But in what concerns the mind of man, external caufes have not any neceffary effect. The most fortunate circumstances which imagination can fuggeft do not produce any agreeable affection in the mind of the peevish or melancholy; and many circumstances of apparent distress do not fret or difcompose the contented and chearful.

Reason, then, feems to require, that we correct this abuse of language; and referve the appellation of happiness for mind, to which alone it is applicable, and in which it forms the distinction of goodness and worth.

In the mean time, it is not difputed, that external circumftances have their value, although they are not fufficient to fecure the happiness of those who are placed in them. They include the ordinary means of fubfiftence and self-preservation, and have therefore a value commenfurate to the value of life itself, which cannot be preferved without them. But this value, great as it may feem, is ftill undetermined, until the nature of that life which is preserved fhall be specified. It may be happy, and it may be miferable; and, although nature has wifely given an instinctive desire to preserve it upon either fuppofition, and the object of instinct is life; yet the fole object of reason is happiness ; and mere life, or the means that preferve it, apart from this object is of a value yet ambiguous or uncertain.

So

PART II.

CHAP. II.

So far, there will not probably be any difference of opinion; but, if merely to live be no more than a capacity either of happi- SECT. VI. nefs or of mifery, we fhall be ready to enquire what are the ad- ✔ ditions which life may receive, that will render it happy on the one hand, or miferable on the other?

To this question, answers will be given as various as the conceptions or ruling paffions of men. It is a maxim, that Taftes are not to be contested; and, on the fubject of happiness, it is fcarcely permitted for one man to prefcribe for another. To the vulgar, happiness appears to be the portion of the young, the gay, and the profperous. It fhrinks from the touch of the laborious, the fevere, and the thoughtful. It is the state of a moment. The fame perfon may be happy or unhappy, and pass from one state to the other as quick as the fucceffions of thought. The boy seeks it at play, and the man of business in some event, on which his hopes are fufpended.

To fuch minds the event, while in expectation, gives a profpect of happiness; but, upon its arrival, generally disappoints the hopes which it gave: And they are the happiest amongst ordinary men, who do not dwell upon fuch disappointments, but at the close of any one pursuit, adopt fome new one with equal alacrity.

Is man, therefore, doomed to reft the happiness of every prefent moment, on the profpect of fome future event, which upon trial is found to be illufive? This, in fact, is the cafe with many of those who have devoted themselves to what they are pleafed to call the ferious concerns of human life, profit, preferments, or VOL. II. I

fame;