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He makes allowance for the mixture of evil with yooul, which is to be found in every human character. He expects none to be faultless ; and he is unwilling to believe that there is any without some commendable qualities. In the midst of many defects, he can discover a virtue. Under the influence of personal resentment, he can be just to the merit of an enemy. He never lends an open ear to those defamatory reports and dark suggestions, which, among the tribes of the censorions, circulate with so much rapidity, and meet with so ready acceptance. He is not hasty to judge ; and he requires full evidence before he will condemn. As long as an action can be ascribed to different motives, he holds it as no mark of sagacity to impute it always to the worst. Where there is just ground for doubt, he keeps his judgment undecided ; and, during the period of suspense, leans to the most charitable construction which an action can bear. When he must condemn, he condemns with regret; and without those aggravations which the severity of others adds to the crime. He listens calmly to the apology of the offender, and readily admits every extenuating circumstance, which equity can suggest. How much soever he may blame the principles of any sect or pasty, he never confounds, under one generał censure, all who belong to that party or sect. He charges them not with such consequences of their tenets, as they refuse and disavow. From one wrong opinion, he does not infer the subversion of all sound principles; nor from one bad action, conclude that all regard to conscience is overthrown. When he “beholds the mote in his brother's eye,” he remembers " the beam in his own." He commiserates human frailty; and judges of others according to the principles, by which he would think it reasonable that they should judge of him. In a word, he views men and actions in the clear sunshine of charity and good nature ; and not in that dark and sullen shade which jealousy and party-spirit throw over all characters. BLAIR. ·
SECTION XVIII.. On the imperfection of that happiness which rests solely on world
ly pleasures. THE vanity of human pleasures, is a topic which might be embellished with the pomp of much description. But I shall studiously avoid exaggeration, and only point out a threefold vanity in human life, which every impartial observer cannot but admit ; disappointment in pursuit, dissatisfaction in enjoy. ment, uncertainty in possession.
First, disappointment in pursuit. When we look around us on the world, we every where behold a busy multitude, intent on the prosecution of various designs, which their wants or desires have suggested. We behold them employing every method which ingenuity can devise ; some the patience of industry, some the boldness of enterprise, others the desterity of stratagem, in order to compass their ends. Of this incessant stir and activity, what is the fruit ? In comparison of the crowd who have toiled in vain, how small is the number of the successful ? Or rather, where is the man who will declare, that in every point he has completed his plan, and attrined his utmost wish? No extent of human abilities has been able to discover a path which, in any line of life, leads nnerringly to sucoess. The race is not akvays to the swift, por the battle to the strong,nor riches tomen of understanding." We may form our plans with the most profound sagacity, and with the most vigilant caution may guard against dangers on every side. But some unforeseen occurrence comes across, which baffles our wisdom, and lays our labours in the dust.
Were sich disappointments confined to those who aspire at engrossing the higher departments of life, the misfortune would be less. The humiliation of the mighty, and the fall of ambition from its towering height, little concern the bulk of mankind. These are objects on which, ag on distant nieteors, they gaze from afar, without drawing personal instruction from events so much above them. But, alas ! when we descend into the regions of private life, we find disappointment and blasted hope equally prevalent there. Neither the moderation of our views, nor the justice of our pretensions, can ensure success. But “ time and chance happen to all." Against the stream of events, both the worthy and the undeserving are obliged to struggle ; and both are frequently over borne alike by the current.
Besides disappointment in pursuit, dissatisfaction in enjoy. ment is a farther vanity, to which the human state is subject. This is the severest of all mortifications ; after having been successful in the pursuit, to be baffled in the enjoyment itself. Yet this is found to be an evil still more general than the former. Some may be so fortunate as to attain what they have pursued ; but none are rendered completely happy by what they have attained. Disappointed hope is misery; and yet successful hope is only imperfect bliss. Look through all the ranks of mankind. Examine the condition of those who appear moet prosperous ; and you will find that they are never just what they desire to be. If retired, they languish for aclion ; if busy, they complain of fatigue. If in middle life, they are inpatient for distinction ; if in high stations, they sigh after freedom and ease. Something is still wanting to that plenitude of satisfaction, which they expected to acquire. Together with every wish that is gratified, a new demand arises. One void opens in the heart, as another is filled. On wishes, wishes grow ; and to the end, it is rather the expectation of what they have not, than the enjoyrnent of what they have, which occupies and interests the most successful..
This dissatisfaction in the midst of human pleasure, springs partly from the nature of our enjoyments themselves, and partly from circumstances which corrupt them, - No worldly enjoyments are adequate to the high desires and polvers of an immortal spirit. Fancy paints them at a distance with splendid colours ; but possession unveils the fallacy. The eagerness of passion bestows upon them, at first, a brisk and lively rel. ish. But it is their fate always to pall by familiarity, and sometimes to pass from satiety into disgust. Happy would the poor man think bimself, if he could enter on all the treasures of the rich ; and happy for a short time he might be ; but before he had long 'contemplated and admired his state, his possessions would seem to lessen, and his cares would groit.
Add to the unsatisfying nature of our pleasures, the attend ing circumstances which never fail to corrupt them. For such as they are, they are at no time possessed unmixed. To human lips it is not given to taste the cup of pure joy. When external circumstances show fairest to the world, the envied man groans in private under his own burden. Some vexation disquiets, some passion corrodes him ; some distress, either felt or feared, gnaws like a worm, the root of his felicity.
When there is nothing from without to disturb the prosperous, · a secret poison operates within. For worldly happiness ever
tends to destroy itself, by corrupting the heart. It fosters the loose and the violent passions. It engenders noxious habits ; and taints the mind with false delicacy, which makes it feel a thousand unreal evils.
But put the case in the most favourable light. Lay aside from human pleasures both disappointment in pursuit, and deceitfulness in enjoyment ; suppose them to be fully attainable, and completely satisfactory ; still there remains to be considered the vanity of uncertain possession and short duration. Were there in worldly things any fixed point of security
which we could gain, the mind would then have some basis on which to rest. But our condition is such, that every thing wavers and totters around us. ".Boast not thyself of to-morrow; for thou knowest not what a day may bring forth.” It is much if, during its course, thou hearest not of somewhat to disquiet or alarm thee. For life never proceeds long in a uniform train. It is continually varied by unexpected events. The seeds of alteration are every where sown; and the sunshine of prosperity commonly accelerates their growth. If our enjoyments are numerous, we lie more open on different sides to be wounded. If we have possessed them long, we have greater cause to dread an approaching change. By slow degrees prosperity rises ; but rapid is the progress of evil. It requires no preparation to bring it forward. The edifica which it cost much time and labour to erect, one inauspicious event, one sudden blow, can level with the dust. Even supposing the accidents of life to leave us untouched, human bliss must, still be transitory ; for man changes of himself. No.course of enjoyment can delight us long. What amused our youth, loses its charm in maturer age. As years adyance, our powers are blunted, and our pleasurable feelings decline. The silent lapse of time is ever carrying somewhat from us, till. at length the period.comes, when all must be swept away. The prospect of this termination of our labours and pursuits, is sufficient to mark our state with vanity. “Our days are a hand's breadth, and our age is as nothing.” Within that little space is all our enterprise bounded. We crowd it with toils. and cares, with contention and strife. We project great designs, entertain high hopes, and then leave our plans unfinished, and sink into oblivion.
This much let it suffice to have said concerning the vanity of the world. That too much has not been said, must appear to every one who considers how generaly mankind lean to the opposite side ; and how often, by undue attachment to the present state, they both feed the most sinful passions, and "pierce themselves through with many sorrows." BLAIR.
SECTION XIX. What are the real and solid enjoyinents of human life.. it must be admitted, that unmixed and complete happiness. is unknown on earth. No regulation of conduct can altogether prevent passions from disturbing our peace, and misfortunes. from wounding our heart. But after this concession is made, will it follow, that there is no object on earth which deserves
our pursuit, or that all enjoyment becomes contemptible which is not perfect ? Let us survey our state with an impar. tial eye, and be just to the various gifts of Heaven. How vain soever this life, considered in itself, may be, the com forts and hopes of religion are sufficient to give solidity to the enjoyments of the righteous. In the exercise of good affections, and the testimony of an approving conscience; in the sense of peace and reconciliation with God, through the great Redeemer of mankind; in the firm confidence of being conducted through all the trials of life, by infinite Wisdom and Goodness; and in the joyful prospect of arriving, in the end, at immortal felicity ; they possess a happiness which, descending from a purer and more perfect region than this world, partakes not of its vanity.
Besides the enjoyments peculiar to religion, there are other pleasures of our present state, which, though of an inferior order, must not be overlooked in the estimate of human life. It is necessary to call attention to these, in order to check that repining and unthankful spirit to which man is always too prone. Some degree of importance must be allowed to the comforts of health, to the innocent gratifications of sense, and to the entertainment afforded us by all the beautiful scenes of nature ; some to the pursuits and harmless amusements of social life ; and more to the internal enjoyments of thought and reflection, and to the pleasures of affectionate intercourse with those whom we love. These comforts are often beld in too lor estimation, merely because they are ordinary and common ; although that is the circumstance which ought, in reason, to enhance their value. They lie open, in some degree, to all ; extend through every rank of life ; and fill up agreeably many of those spaces in our present existence, which are Dot occupied with higher objects, or with serious cares.
From this representation it appears that, notwithstanding the vanity of the world, a considerable degree of comfort is attainable in the present state. Let the recollection of this serve to reconcile us to our condition, and to repress the arrogance of complaints and murmurs.--What art thou, O son of man ! who, having sprung but yesterday out of the dust, darest to lift up thy voice against thy Maker, and to arraign his providence, because all things are not ordered according to thy wish ? What title hast thou to find fault with the order of the universe, whose lot is so much beyond what thy virtue or merit gave thee ground to claim ! Is it nothing to thee to have been introduced into this magnificent world;