This, I repeat, appears to me a safer language than the sentences quoted above, (that virtue alone is happiness; that happiness consists in virtue, &c.) sayings which I find it hard to reconcile with other positions of still more frequent occurrence in the same divines, or with the declaration of St. Paul: "If in this life only we have hope, we are of all men most miserable."
At all events, I should rely far more confidently on the converse, namely, that to be vicious is to be miserable. Few men are so utterly reprobate, so imbruted by their vices, as not to have some lucid, or at least quiet and sober, intervals; and in such a moment, dum desæviunt iræ, few can stand up unshaken against the appeal to their own experience—what have been the wages of sin? what has the devil done for you? What sort of master have you found him? Then let us in befitting detail, and by a series of questions that ask no loud, and are secure against any false, answer, urge home the proof of the position, that to be vicious is to be wretched: adding the fearful corollary, that if even in the body, which as long as life is in it can never be wholly bereaved of pleasurable sensations, vice is found to be misery, what must it not be in the world to come? There, where even the crime is no longer possible, much less the gratifications that once attended it—where nothing of vice remains but its guilt and its misery—vice must be misery itself, all and utter misery.—So best, if I err not, may the motives of prudence be held forth, and the impulses of self-love be awakened, in alliance with truth, and free from the danger of confounding things (the Laws of Duty, I mean, and the Maxims of Interest) which it deeply concerns us to keep distinct, inasmuch as this distinction and the faith therein are essential to our moral nature, and this again the ground-work and pre-condition of the spiritual state, in which the Humanity strives after Godliness, and, in the name and power, and through the prevenient and assisting grace, of the Mediator, will not strive in vain.
The advantages of a life passed in conformity with the precepts of virtue and religion, and in how many and various respects they recommend virtue and religion, even on grounds of prudence, form a delightful subject of meditation, and a source of refreshing thought to good and pious men. Nor is it strange if, transported with the view, such persons should sometimes discourse on the charms of forms and colours to men whose eyes are not yet couched; or that they occasionally seem to invert the relations of cause and effect, and forget that there are acts and determinations of the will and affections, the consequences of which may be plainly foreseen, and yet cannot be made our proper and primary motives for such acts and determinations, without destroying or entirely altering the distinct nature and character of the latter. Sophron is well informed that wealth and extensive patronage will be the consequence of his obtaining the love and esteem of Constantia. But if the foreknowledge of this consequence were, and were found out to be, Sophron's main and determining motive for seeking this love and esteem; and if Constantia were a woman that merited, or was capable of feeling, either the one or the other; would not Sophron find (and deservedly too) aversion and contempt in their stead? Wherein, if not in this, differs the friendship of worldlings from true friendship? Without kind offices and useful services, wherever the power and opportunity occur, love would be a hollow pretence. Yet what noble mind would not be offended, if he were thought to value the love for the sake of the services, and not rather the services for the sake of the love?
[40] Proverbs iii. 17.—Ed.
APHORISM III.
Though prudence in itself is neither virtue nor spiritual holiness, yet without prudence, or in opposition to it, neither virtue nor holiness can exist.
APHORISM IV.
Art thou under the tyranny of sin? a slave to vicious habits? at enmity with God, and a skulking fugitive from thy own conscience? O, how idle the dispute, whether the listening to the dictates of prudence from prudential and self-interested motives be virtue or merit, when the not listening is guilt, misery, madness, and despair! The best, the most Christianlike pity thou canst show, is to take pity on thy own soul. The best and most acceptable service thou canst render, is to do justice and show mercy to thyself.
MORAL AND RELIGIOUS APHORISMS.
APHORISM I.
Leighton.
WHAT the Apostles were in an extraordinary way, befitting the first annunciation of a Religion for all Mankind, this all Teachers of Moral Truth, who aim to prepare for its reception by calling the attention of men to the Law in their own hearts, may, without presumption, consider themselves to be, under ordinary gifts and circumstances; namely, Ambassadors for the Greatest of Kings, and upon no mean employment, the great Treaty of Peace and Reconcilement betwixt him and Mankind.
APHORISM II.
On the Feelings Natural to Ingenuous Minds towards those
who have first led them to Reflect.
Leighton.
Though Divine Truths are to be received equally from every Minister alike, yet it must be acknowledged that there is something (we know not what to call it) of a more acceptable reception of those which at first were the means of bringing men to God, than of others; like the opinion some have of physicians, whom they love.
APHORISM III.
Leighton and Coleridge.
The worth and value of Knowledge is in proportion to the worth and value of its object. What, then, is the best knowledge?
The exactest knowledge of things, is, to know them in their causes; it is then an excellent thing, and worthy of their endeavours who are most desirous of knowledge, to know the best things in their highest causes; and the happiest way of attaining to this knowledge, is, to possess those things, and to know them in experience.