CHAP. V. The Question, whether it is easier to live virtuously in Solitude, or in the World? considered. THE virtues, when they are practised in society, are practised merely from a sense of duty. The clergy afford instruction to the ignorant, and consolation to the afflicted. The lawyers protect the innocent, and vindicate the injured. The physicians visit the sick, and administer relief to their complaints, whether real or imaginary; but not, as they would insinuate, from charitable feelings, and for the sake of humanity, Instruction, consolation, protection, and health, are in such cases afforded not from any particular bias of the heart toward their respective objects, but from a sense of duty which the professors of law, divinity, and physic, respectively entertain; a duty im. posed upon them by their peculiar stations in society; and which it would be disgraceful in them not to perform. The words, "your known humanity, words which always hurt my feelings, when they introduce the subjects of the letters I daily receive, are nothing but words of ceremony, a common falsehood, introduced by flattery, and supported only by custom. Humanity is a high and important virtue, founded on a nobleness of soul of the first species: and how is it to be known whether a man performs certain actions from this warm and generous motive, or from a cold sense of duty? Good works certainly do not always proceed from motives completely vir tuous. The bosom of a man whose mind is constantly immersed in the corrupted currents of the world, is generally shut against every thing that is truly good; he may, however, sometimes do good without being virtuous; for he may be great in his actions, though little in his heart. Virtue is a quality much more rare than is generally imagined; and therefore the words humanity, virthe, patriotism, and many others of similar kinds, should be used with greater caution than they usual ly are in the intercourses of mankind. It is only upon particular occasions that they ought to be called forth; for by making them too familiar, their real import is weakened, and the sense of those excellent qualities they express, in a great degree destroyed. Who would not blush to be called learned or humane, when he hears the most ignorant complimented on their knowledge, and, the well known humanity" of the most atrocious villain lavishly praised! Men are, without doubt, more likely to become really virtuous in the bosom of rational Retirement, than amidst the corruptions of the world. Virtue, for ever frail as fair below, Her tender nature suffers in the crowd, Unthought before, or fix a former flaw. [noise, Virtue, indeed, of whatever description it may be, cannot be the produce of good example, for virtuous examples are very rarely seen in the world; but arises from a conviction which silent reflection inspires, that goodness is superior to every other possession, and alone constitutes the true happiness of life. The greater variety, therefore, of virtuous actions, are generally performed in the silence of Solitude, and in the obscurity of Retreat. The opportunity of doing public good, of performing actions of extensive utility or universal benevolence, is confined to a few characters. But how many private virtues are there which every man has it in his power to perform without quitting his chamber! He who can contentedly employ himself at home, may continue there the whole year, and yet. in every day of that year, may contribute to the felicity of other men; he may listen to their complaints, relieve their distress, render services to those about him, and extend his "benevolence in various ways, without being seen by the world, or known by those on whom his favours are conferred. Virtuous actions are certainly more easily and more freely performed in Solitude than in the world. In Solitude no man blushes at the sight of Virtue, nor fears to make her the beloved companion of his thoughts, and the sacred motive of his actions but in the world she drags on an obscure existence, and, every where neglected, seems afraid to show her face. The world is the school of vice, and its intercourse the most baneful species of education. Men possessed of the best inclinations are there surrounded by such a multitude of snares, and beset with such a variety of dangers, that error is daily unavoidable. Many men, who play high and conspicuous characters on the theatre of the world, are totally devoid of virtuous inclinations; others, with excellently good dispositions, are totally incapable of performing any thing great or praiseworthy. Before we engage in the hurrying business of the day, we are perhaps kind, impartial, candid, and virtuous; for then the current of our tempers has not been disturbed or contaminated; but it is impossible, even with the greatest vigilance, to continue through the day perfect masters of ourselves, oppressed as we are with incumbent cares and vexations, tortured by a variety of unavoid. able distractions, and obliged to conform to a thousand disagreeable and disgusting cireum, stances. The folly, therefore, of mystic minds was in forgetting that their souls were subjec ed to a body, and aiming, in consequence of that error, at the highest point of speculative virtue. The nature of the human character cannot be changed by living in a hermitage; but the exer cise of virtue is certainly easier in those situations where it is exposed to the least danger, and then it loses all its merit. God created many hermits too weak to save themselves when plunged into the abyss, because he rendered them strong enough not to fall into it. I shall here subjoin an excellent observation by a celebrated Scotch Philosopher: "It is the peculiar effect of virtue to make a man's chief happiness arise from himself and his own conduct. A bad man is wholly the creature of the world; he hangs upon its favours: lives by its smiles; and is happy or miserable in proportion to his success. But to a virtuous man, success in worldly matters is but a secondary object. To discharge his own part with integrity and honour is his chief aim having done properly what was incumbent on him to do, his mind is at rest, and he leaves the event to Providence. His witness is in heaven, and his record is on high. Satisfied with the approbation of God, and the testimony of a good conscience, he enjoys himself, and despises the triumphs of guilt In proportion as such manly principles rule your heart, you will become independent of the world, and will forbear complaining of its discouragements." The first aim and only end of the Philosophy which may be found in this Treatise upon Solitude, is to recommend this noble independence to the attention of mankind. It is not my doctrine that men should reside in deserts, or sleep like owls in the hollow trunks of trees; but I am anxious to expel from their minds the excessive fear which they too frequently entertain of the opinion of the world. I would, as far as it is consistent with their respective stations in life, render them independent; I wish them to break through the fetters of prejudice, to imbibe a just contempt for the vices of society, and to seek occasionally a rational Solitude, where they may so far enlarge their sphere of thought and action, as to be able to say, at least during a few hours in every day," We are free." The true apostles of Solitude said, "It is only by employing with propriety the hours of a happy leisure that we acquire a sufficient degree of firmness to direct our thoughts and guide our actions to their proper objects. It is then only that we can quietly reflect on the transactions of life, upon the temptations to which we are most exposed, upon those weaker sides of the heart which we ought to guard with the most unceasing care, and previously arm ourselves against whatever is dangerous in our commerce with mankind. Perhaps, though virtue may appear, at first sight, to contract the bounds of enjoyment, you will find, upon reflection, that, in truth, it enlarges them: if it restrain the excess of some pleasures, it favours and increases others: it precludes you from none but such as are fantastic and imaginary, or pernicious and destructive. The rich proprietary loves to amuse himself in a contemplation of his wealth: the voluptuary in his entertainments; the man of the world with his friends and his assemblies ; but the truly good man finds his pleasures in the scrupulous discharge of the august duties of life. He sees a new sun shining before him; thinks himself surrounded by a more pure and lively splendour; every object is embellished; and he gayly pursues his career. He who penetrates into the secret causes of things. who reads in the respectable obscurity of a wise Solitude, will return us public thanks. We immediately acquit ourselves more perfectly in business; we resist with greater ease the temptations of vice; and we owe all these advantages to the pious recollection which Solitude inspires, to our separation from mankind, and to an independence of the world." Liberty, leisure, a quiet conscience, and a retirement from the world, are therefore the surest and most infallible means of acquiring a virtuous mind. The passions then need no longer be restrained, nor the fervour of the imagination damped: the evils of public example lose their effect, and we smile at the dangers by which we |