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HE greatest honour of human life,

is to live well with men of merit; and I hope you will pardon me the va, nity of publishing, by this means, my happiness in being able to name you among my friends. The conversation of a gentleman, that has a refined taste of letters, and a disposition in which those letters found nothing to correct, but ve ry much to exert, is a good fortune too uncommon to be enjoyed in silence, In others, the greatest business of learning is to.weed the foił; in you it had nothing else to do, but to bring forth fruit. Affability, complacency, and ges nerosity of heart, which are natural to you, wanted nothing from literature, but to refine and direct the application of them. After I have boasted I had some share in your familiarity, I know not how to do you the justice of celebrating you for the choice of an elegant and worthy acquaintance, with whom you live in the happy communication of

generous sentiments, which contribute, not only to your own mutual entertainment and improvement, but to

the honour and service of your country. Zeal for the public good is the characteristic of a man of honour and a gentleman; and must take place of pleafures, profits, and all other private gratifications. Whoever wants this motive, is an open enemy, or an inglorious neuter to mankind, in proportion to the misapplied with which Nature and Fortune have blessed bim.' But you have a soul animated with nobler views; and know,' that the distinction of wealth and plenteous circumstances, is a tax upon an honest mind, to endeavour, as much as the occurrences of life will give him leave, to guard the properties of others, and to be vigilant for the good of his fellow-subjects.

This generous inclination, no man possesses in a warmer degree than yourfelf; which that Heaven would reward with long possession of that reputation into which you have made lo early an entrance, the reputation of a man of fenfe, a good citizen and agreeable companion, a disinterested friend, and an unbiassed patriot, is the hearty prayer of, CSIR,

Your most obliged
and most obedient humble servant,




N° 83: Tuesday, June 16. 1713.

Nimirum infanus paucis videatur, eo quod.
Mavima pars bominum morbo jactatur codem.

Hor. Sat. 3:

1. 2. v.


Few think these mad: for most, like these,
Are fick and troubled with the same disease. Creech.

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HERE is a reftlers endeavour in the mind of man after happiness. This appetite is wrought into the original frame of our nature,

and exerts itself in all parts of the creation that are endued with any degree of thought or sense. But as the human mind is dignified by a more compres henlive faculty than can be found in the ioferior animals, it is natural for men not only to have an eye, each to his own happiness, but also to endeavour to promote that of others in the fame rank of being. And in proportion to the generosity that is ingredient in the temper of the soul, the object of its benevolence is of a larger ornarrower extent. There is hardly a spirit upon earth lo mean and contracted, as to center all regards on its own interest, exclulive of the rest of mankind. Even the selfish man háth some fhare of love, which he beltows on his family and his friends. A nobler mind hath at heart the common interest of the society or country of which , he makes a part. And there is still a more diffusive spia rit, whose being or intentions reach the whole mass of mankind, and are continued beyond the present age, to, a fuccellion of future generations.

The advantage arising to him who hath a tincture of this generosity on his soul, is, that he is affected with a sublimer joy than can be comprehended by one who is delitute of that noble relish. The happiness of the rest of mankind hath a natural connection with that of a teafonable mind. And in proportion as the actions of each individual contribute to this end, he must be thought to deserve well or ill both of the world and of himself. I have in a late paper observed, that men who have no reach of thought do oft misplace their affections on the means, without respect to the end ; and by a prepofte. rous desire of things in themselves indifferent, forego the cojoyment of that happinefs which those things are in strumental to obtaiu. This observation has been con S. dered with regard to critics and misers ; I shall now apply it to Free-thinkers,

Liberty and truth are the main points which these gentlemen pretend to bave in view. To proceed therefore methodically, I will endeavour to shew, in the first place, that liberty and truth are not in themselves de Greable, but only as they relate to a farther end. And, secondly, that the sort of liberty and truth, allowing them those names, which our Free-thinkers use all their. interest to promote, is destructive of that end, viz. huy man happiness, and confeqaently that species, as fuch, instead of being encouraged or esteemed, merit the de testation and abhorrence of all honest men. And, in the Jast place, I design to fhew, that under the presence of advancing liberty and truth, they do in reality promote the two contrary evils.

As to the firlit point: It has been observed, that it is the duty of each particular person to aim at the happiness of his fellow creatures, and that as this view is of a wider or narrower extent, it argues a miod more or less virtuous. Hence it follows, that a liberty of doing good actions which conduce to the felicity of mankind, and a knowledge of such truths as might either give us pleasure in the contemplation of them, or direct our conduct to the great ends of life, are valuable perfections. But fhall a good man, therefore, prefer a liberty to commit murder or adultery, before the wholefonie reltraint of divine and human laws? Or sh !!

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