Графични страници
PDF файл
ePub

positions, and comprehends the general effect which they ought to produce on the heart.

LESSON XXVI.

Means of producing Contentedness.-J. TAYLOR.

WHEN any thing happens to our displeasure, let us endeavour to take off its trouble by turning it into spiritual or artificial advantage, and handle it on that side in which it may be useful to the designs of reason. For there is nothing but hath a double handle, or at least, we have two hands to apprehend it. When an enemy reproaches us, let us look on him as an impartial relater of our faults, for he will tell thee truer than thy fond friend will; and thou mayst call them precious balm though they break thy head, and forgive his anger while thou makest use of the plainness of his declamation.

The OX, when he is weary, treads surest; and if there be nothing else in the disgrace, but that it makes us to walk warily, and tread sure for fear of our enemies, that is better than to be flattered into pride and carelessness. This is the charity of christian philosophy, which expounds the sense of the divine providence fairly, and reconciles us to it by a charitable construction; and we may as well refuse all physic, if we consider it only as unpleasant to the taste; and we may find fault with the rich vallies of Tharsus, because they are circled by sharp mountains; but so also we may be in charity with every unpleasant accident, because, though it taste bitter, it is intended for health and medicine.

If therefore thou fallest from thy employment in public, take sanctuary in an honest retirement, being indifferent to thy gain abroad, or thy safety at home. If thou art out of favour with thy prince, secure the favour of the King of kings, and then there is no harm come to thee. And when Zeno lost all his goods in a storm, he retired to the studies of philosophy, to his short cloak and severe life, and gave thanks to fortune for his prosperous mischance.

When the north wind blows hard, and it rains sadly,

none but fools sit down in it and cry; wise people defend themselves against it with a warm garment, or a good fire, and a dry roof; when a storm of a sad mischance beats upon our spirits, turn it into some advantage, by observing where it can serve another end, either of religion or prudence, or more safety or less envy; it will turn into something that is good, if we list to make it so; at least, it may make us weary of the world's vanity, and take off our confidence from uncertain riches, and make our spirits to dwell in those regions where content dwells essentially.

If it does any good to our souls, it hath made more than sufficient recompense for all the temporal affliction. He that threw a stone at a dog and hit his cruel step-mother, said, that although he intended it otherwise, yet the stone was not quite lost; and if we fail in the first design, if we bring it home to another equally to content us, or more to profit us, then we have put our conditions past the power of chance; and this was called in the old Greek comedy, a being revenged on fortune by becoming philosophers, and turning the chance into reason or religion; for so a wise man shall overrule his stars, and have a greater influence upon his own content than all the constellations and planets of the firmament.

Never compare thy condition with those above thee; but to secure thy content, look upon those thousands with whom thou wouldst not for any interest, change thy fortune and condition. A soldier must not think himself unprosperous, if he be not successful as the son of Philip, or cannot grasp a fortune as big as the Roman empire. Be content that thou art not lessened as was Pyrrhus; or if thou beest, that thou art not routed like Crassus; and when that comes to thee, it is a great prosperity that thou art not caged and mad, a spectacle like Bajazet, or thy eyes were not pulled out like Zedekiah's, or that thou wert not flayed alive like Valentinian.

If thou admirest the greatness of Xerxes, look also on those who digged the mountain Atho, or whose ears and noses were cut off, because the Hellespont carried away the bridge. It is a fine thing, thou thinkest, to be carried on men's shoulders; but give God thanks that thou art not forced to carry a rich fool upon thy shoulders, as those poor men do whom thou beholdest.

There are

but a few kings in mankind, but many thousands who are very miserable if compared to thee; however, it is a huge folly rather to grieve for the good of others, than to rejoice for that good which God hath given us of our

own.

And yet there is no wise or good man that would change persons or conditions entirely with any man in the world. It may be he would have one man's wealth added to himself, or the power of a second, or the learning of a third; but still he would receive these into his own person, because he loves that best, and therefore esteems it best, and therefore overvalues all that which he is, before all that which any other man in the world can be.

Would any be Dives to have his wealth, or Judas for his office, or Saul for his kingdom, or Absalom for his beauty, or Ahithophel for his policy? It is likely he would wish all these, and yet he would be the same person still. For every man hath desires of his own, and objects first fitted to them, without which he cannot be, unless he were not himself.

And let every man that loves himself so well as to love himself before all the world, consider if he have not something for which in the whole he values himself far more than he can value any one else. There is therefore no reason to take the finest feathers from all the winged nation to deck that bird that thinks already she is more valuable than any one of the inhabitants of the air. Either change all or none. Cease to love yourself best, or be content with that portion of being and blessing, for which you love yourself so well.

'Father,' said little Molly, 'I wish I was big enough to say grace; I am sure I should say it very heartily to-day, for I was thinking, what must poor people do, who have no salt to their potatoes; and do but look, our dish is quite full.'

"That is the true way of thinking, Molly," said the father; "in whatever concerns bodily wants, and bodily comforts, it is our duty to compare our own lot with the lot of those who are worse off, and this will keep us thankful. On the other hand, whenever we are tempted to set up our own wisdom or goodness, we must compare

ourselves with those who are wiser and better, and that will keep us humble."

you

LESSON XXVII.

Formation of Manners.-LETTERS to a Daughter.

Ir is of great importance to your success in life, that should pay considerable attention to your manners. These are usually considered a fair index of the mind: it is from them that we receive, for the most part, our first impressions of the character; and in many cases, where the acquaintance is transient, we have no other criterion by which our opinion can be regulated. It is an old and just adage that a man is known by his manners.'

[ocr errors]

As the manners are professedly the expression of the feelings, the living image of the heart, you will at once perceive, that their character will be closely connected with the complexion of your natural dispositions and moral qualities. It is easy to see that ill-natured and haughty feelings will be embodied in an overbearing and forbidding manner; and on the other hand, that an amiable and affectionate disposition will discover itself in a gentle and winning deportment. The grand requisite for possessing good manners, therefore, is to possess good feelings. If you cultivate an amiable temper, it will require but little additional attention to render your manners agreeable and engaging.

Next to the cultivation of benevolent feelings, it is important that you should have so much self-command, that you can act out your feelings without embarrassment. With a view to this, endeavour to form a proper estimate of your character and condition in life, and of the deference due to those with whom you associate. This will be likely to save you from the two extremes of undue forwardness, and awkward diffidence; and to render your manners the simple, natural expression of the feelings of your

heart.

There is nothing more disgusting than affectation; because it is an attempt to be something which we really

are not. The common sense of the world condemns it; and it often happens, that there are none more forward to decry it, than those who are the most unhappy specimens of it themselves. On this subject, particularly, be always ready to receive a friendly hint or admonition. There may be much in your manners, which will appear to others to be affectation, when you are not at all aware of it yourself. Be thankful for such suggestion, and avail yourself of it instantly.

any

Be careful also, that your manners are free from ostentation. This is always odious, as it discovers a bad trait of character. It excites the disgust of the wise and judicious, who are in the higher walks of life, and provokes the envy or contempt of those, towards whom it is designed as an expression of superiority.

If you will not subject yourself to the imputation of a weak mind, avoid every appearance of levity. It is inconsistent with that dignity and stability of character, which contribute more than any thing else to female influence. Never indulge in loud and indecent laughter: it is almost uniformly taken for the mark of a vulgar and untutored mind. Be cheerful and affable, but avoid every approach to carelessness and trifling.

The only remaining thought, which I shall suggest to you on this subject, is, that you should avoid close imitation. I do not mean by this, that you are not to observe the manners of others, with a view to improve your own; but only that you are not to aim at an exact conformity to any particular model. If you attempt to make your manners, in every respect, like those of any other person, you will almost certainly do it, at the expense of becoming stiff and affected. An intercourse with enlightened society, with the observance of the rules which I have already laid down, is all that is necessary to form and perfect your manners. After all, your own good sense must be your guide on this subject; and without that, every advantage which you could enjoy, might leave you scarcely advanced beyond the first stage of improvement.

« ПредишнаНапред »