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upon the tradition of the fall of man) shows us how deplorable a state they thought the present life, without hope. To set forth the utmost condition of misery, they tell us, that our forefather, according to the pagan theology, had a great vessel presented him by Pandora. Upon his lifting up the lid of it, says the fable, there flew out all the calamities and distempers incident to men, from which, till that time, they had been altogether exempt. Hope, who had been inclosed in the cup with so much bad company, instead of flying off with the rest, stuck so close to the lid of it, that it was shut down upon her.

I shall make but two reflexions upon what I have hitherto said. First, that no kind of life is so happy as that which is full of hope, especially when the hope is well grounded, and when the object of it is of an exalted kind, and in its nature proper to make the person happy who enjoys it. This proposition must be very evident to those who consider how few are the present enjoyments of the most happy man, and how insufficient to give him an entire satisfaction and acquiescence in them.

My next observation is this, that a religious life is that which most abounds in a well-grounded hope, and such an one as is fixed on objects that are capable of making us entirely happy. This hope in a religious man is much more sure and certain than the hope of any temporal blessing, as it is strengthened not only by reason, but by faith. It has at the same time its eye perpetually fixed on that state, which implies in the very notion of it the most full and complete happiness.

I have before shown how the influence of hope in general sweetens life, and makes our present condition supportable, if not pleasing; but a religious hope has still greater advantages. It does

not only bear up the mind under her sufferings, but makes her rejoice in them, as they may be the instruments of procuring her the great and ultimate end of all her hope.

Religious hope has likewise this advantage above any other kind of hope, that it is able to revive the dying man, and to fill his mind not only with secret comfort and refreshment, but sometimes with rapture and transport. He triumphs in his agonies, whilst the soul springs forward with delight to the great object which she has always had in view, and leaves the body with an expectation of being reunited to her in a glorious and joyful resurrection.

I shall conclude this essay with those emphatical expressions of a lively hope, which the psalmist made use of in the midst of those dangers and adversities which surrounded him; for the following passage had its present and personal, as well as its future and prophetic sense. 'I have set the Lord always before me. Because he is at my right hand I shall not be moved. Therefore my heart is glad, and my glory rejoiceth. My flesh also shall rest in hope. For thou wilt not leave my soul in hell, neither wilt thou suffer thine holy one to see corruption. Thou wilt show me the path of life. In thy presence is fulness of joy, at thy right hand there are pleasures for evermore,'

C.

N° 472. MONDAY, SEPTEMBER 1, 1712.

-Voluptas

Solamenque mali

VIRG. Æn. iii. 660.

This only solace his hard fortune sends.

DRYDEN.

I RECEIVED some time ago a proposal, which had

a preface to it, wherein the author discoursed at large of the innumerable objects of charity in a nation, and admonished the rich, who were afflicted with any distemper of body, particularly to regard the poor in the same species of affliction, and confine their tenderness to them, since it is impossible to assist all who are presented to them. The proposer had been relieved from a malady in his eyes by an operation performed by sir William Read, and, being a man of condition, had taken a resolution to maintain three poor blind men during their lives, in gratitude for that great blessing. This misfortune is so very great and unfrequent, that one would think an establishment for all the poor under it might be easily accomplished, with the addition of a very few others to those wealthy who are in the same calamity. However, the thought of the proposer arose from a very good motive; and the parcelling of ourselves out, as called to particular acts of beneficence, would be a pretty cement of society and virtue. It is the ordinary foundation for men's holding a commerce with each other, and becoming familiar, that they agree in the same sort of pleasure; and sure it may also be some reason for amity, that they are under one common

distress. If all the rich who are lame in the gout, from a life of ease, pleasure, and luxury, would help those few who have it without a previous life of pleasure, and add a few of such laborious men, who are become lame from unhappy blows, falls, or other accidents of age or sickness; I say, would such gouty persons administsr to the necessities of men disabled like themselves, the consciousness of such a behaviour would be the best julep, cordial, and anodyne, in the feverish, faint, and tormenting vicissitudes of that miserable distemper. The same may be said of all other, both bodily and intellectual evils. These classes of charity would certainly bring down blessings upon an age and people; and if men were not petrified with the love of this world, against all sense of the commerce which ought to be among them, it would not be an unreasonable bill for a poor man in the agony of pain, aggravated by want and poverty, to draw upon a şick alderman after this form:

'Mr. BASIL PLENTY,

'SIR,

'You have the gout and stone, with sixty thousand pounds sterling; I have the gout and stone, not worth one farthing; I shall pray for you, and desire you would pay the bearer twenty shillings for value received from,

Cripplegate, Aug. 29, 1712.

Sir,

Your humble servant,
LAZARUS HOPEFUL.'

The reader's own imagination will suggest to him the reasonableness of such correspondences, and diversify them into a thousand forms; but I

shall close this, as I began, upon the subject of blindness*. The following letter seems to be written by a man of learning, who is returned to his study after a suspense of ability to do so. The benefit he reports himself to have received, may well claim the handsomest encomium he can give the operator.

Mr. SPECTATOR,

RUMINATING lately on your admirable discourses on the Pleasures of the Imagination, I began to consider to which of our senses we are obliged for the greatest and most important share of those pleasures; and I soon concluded that it was to the sight. That is the sovereign of the senses, and mother of all the arts and sciences, that have refined the rudeness of the uncultivated mind to a politeness that distinguishes the fine spirits from the barbarous goût of the great vulgar and the small. The sight is the obliging benefactress that bestows on us the most transporting sensations that we have from the various and wonderful products of nature. To the sight we owe the amazing discoveries of the height, magnitude, and motion of the planets; their several revolutions about their common centre of light, heat and motion, the sun. The sight travels yet farther to the fixed stars, and furnishes the understanding with solid reasons to prove, that each of them is a sun, moving on its own axis, in the centre of its own vortex or turbillion, and performing the same offices to its dependent planets that our glorious sun does to this. But the inquiries of the sight will not be stopped here, but make their progress through the immense expanse to the

* A benevolent institution in favour of blind people, and Swift's hospital, seem to have originated from this paper, certainly from the principles of humanity stated in it.

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