Letters on the Improvement of the Mind, Addressed to a Lady Part 3

You must pursue the history in the book of EZRA, which gives an account of the return of some of the Jews, on the edict of Cyrus, and of the rebuilding the Lord's temple.

NEHEMIAH carries on the history for about twelve years, when he himself was governor of Jerusalem, with authority to rebuild the walls, &c.

The story of ESTHER is prior in time to that of Ezra and Nehemiah; as you will see by the marginal dates: however, as it happened during the seventy years captivity, and is a kind of episode, it may be read in its own place.

This is the last of the canonical books that is properly historical; and I would therefore advise, that you pa.s.s over what follows, till you have continued the history through the apocryphal books.

The history of JOB is probably very ancient, though that is a point upon which learned men have differed: It is dated, however, 1520 years before Christ: I believe it is uncertain by whom it was written: many parts of it are obscure, but it is well worth studying, for the extreme beauty of the poetry, and for the n.o.ble and sublime devotion it contains. The subject of the dispute, between Job and his pretended friends, seems to be, whether the providence of G.o.d distributes the rewards and punishments of this life in exact proportion to the merit or demerit of each individual. His antagonists suppose that it does: and therefore infer, from JOB'S uncommon calamities, that, notwithstanding his apparent righteousness, he was in reality a grievous sinner: they aggravate his supposed guilt, by the imputation of hypocrisy, and call upon him to confess it, and to acknowledge the justice of his punishment. Job a.s.serts his own innocence and virtue in the most pathetic manner, yet does not presume to accuse the Supreme Being of injustice. Elihu attempts to arbitrate the matter, by alleging the impossibility that so frail and ignorant a creature as man should comprehend the ways of the Almighty, and, therefore, condemns the unjust and cruel inference the three friends had drawn from the sufferings of Job. He also blames Job for the presumption of acquitting himself of all iniquity, since the best of men are not pure in the sight of G.o.d--but all have something to repent of; and he advises him to make this use of his affliction. At last, by a bold figure of poetry, the Supreme Being himself is introduced, speaking from the whirlwind, and silencing them all by the most sublime display of his own power, magnificence, and wisdom, and of the comparative littleness and ignorance of man. This indeed is the only conclusion of the argument which could be drawn, at a time when life and immortality were not yet brought to light. A future retribution is the only satisfactory solution of the difficulty arising from the sufferings of good people in this life.

Next follow THE PSALMS, with which you cannot be too conversant. If you have any taste, either for poetry or devotion, they will be your delight, and will afford you a continual feast. The Bible translation is far better than that used in the Common Prayer Book: and will often give you the sense, when the other is obscure. In this, as well as in all other parts of the scripture, you must be careful always to consult the margin, which gives you the corrections made since the last translation, and is generally preferable to the words of the text. I would wish you to select some of the Psalms that please you best, and get them by heart; or, at least, make yourself mistress of the sentiments contained in them: Dr. Delany's Life of David will show you the occasions on which several of them were composed, which add much to their beauty and propriety; and, by comparing them with the events of David's life, you will greatly enhance your pleasure in them. Never did the spirit of true piety breathe more strongly than in these divine songs; which, being added to a rich vein of poetry, makes them more captivating to my heart and imagination than any thing I ever read. You will consider how great disadvantages any poems must sustain from being rendered literally into prose, and then imagine how beautiful these must be in the original. May you be enabled, by reading them frequently, to transfuse into your own breast that holy flame which inspired the writer!--to delight in the Lord, and in his laws, like the Psalmist--to rejoice in him always, and to think "one day in his courts better than a thousand!" But may you escape the heart-piercing sorrow of such repentance as that of David, by avoiding sin, which humbled this unhappy king to the dust, and which cost him such bitter anguish, as it is impossible to read of without being moved. Not all the pleasures of the most prosperous sinner could counterbalance the hundredth part of those sensations described in his Penitential Psalms; and which must be the portion of every man, who has fallen from a religious state into such crimes, when once he recovers a sense of religion and virtue, and is brought to a real hatred of sin: however available such repentance may be to the safety and happiness of the soul after death, it is a state of such exquisite suffering here, that one cannot be enough surprised at the folly of those, who indulge in sin, with the hope of living to make their peace with G.o.d by repentance. Happy are they who preserve their innocence unsullied by any great or wilful crimes, and who have only the common failings of humanity to repent of: these are sufficiently mortifying to a heart deeply smitten with the love of virtue, and with the desire of perfection. There are many very striking prophecies of the Messiah in these divine songs; particularly in Psalm xxii: such may be found scattered up and down almost throughout the Old Testament. To bear testimony to _him_ is the great and ultimate end, for which the spirit of prophecy was bestowed on the sacred writers:--but this will appear more plainly to you, when you enter on the study of prophecy, which you are now much too young to undertake.

The PROVERBS and ECCLESIASTES are rich stores of wisdom; from which I wish you to adopt such maxims as may be of infinite use, both to your temporal and eternal interest. But detached sentences are a kind of reading not proper to be continued long at a time: a few of them well chosen and digested will do you much more service than to read half a dozen chapters together: in this respect they are directly opposite to the historical books, which, if not read in continuation, can hardly be understood, or retained to any purpose.

The SONG of SOLOMON is a fine poem; but its mystical reference to religion lies too deep for a common understanding: if you read it, therefore, it will be rather as matter of curiosity than of edification.

Next follow the PROPHECIES, which, though highly deserving the greatest attention and study, I think you had better omit for some years, and then read them with a good exposition; as they are much too difficult for you to understand without a.s.sistance. Dr. Newton on the Prophecies will help you much, whenever you undertake this study; which you should by all means do, when your understanding is ripe enough; because one of the main proofs of our religion rests on the testimony of the prophecies; and they are very frequently quoted and referred to in the New Testament: besides the sublimity of the language and sentiments, through all the disadvantages of antiquity and translation, must, in very many pa.s.sages, strike every person of taste; and the excellent moral and religious precepts found in them must be useful to all.

Though I have spoken of these books in the order in which they stand, I repeat, that they are not to be read in that order; but that the thread of the history is to be pursued, from Nehemiah, to the first book of MACCABEES, in the Apocrypha; taking care to observe the Chronology regularly, by referring to the Index, which supplies the deficiencies of this history, from _Josephus's Antiquities of the Jews_. The first of Maccabees carries on the story till within 195 years of our Lord's circ.u.mcision: the second book is the same narrative, written by a different hand, and does not bring the history so forward as the first; so that it may be entirely omitted, unless you have the curiosity to read some particulars of the heroic constancy of the Jews, under the tortures inflicted by their heathen conquerors; with a few other things not mentioned in the first book.

You must then connect the history by the help of the Index, which will give you brief heads of the changes that happened in the state of the Jews, from this time, till the birth of the Messiah.

The other books of the Apocrypha, though not admitted as of sacred authority, have many things well worth your attention; particularly the admirable book called ECCLESIASTICUS, and the BOOK OF WISDOM. But, in the course of reading which I advise, these must be omitted till after you have gone through the Gospels and Acts, that you may not lose the historical thread. I must reserve, however, what I have to say to you concerning the New Testament to another letter.

Adieu, my dear!

FOOTNOTES:

[16] Deut. chap. ii.

[17] Ibid. chap. xx.

[18] Deut. chap. ix. ver. 24.

LETTER III.

_MY DEAREST NIECE_,

WE come now to that part of scripture, which is the most important of all; and which you must make your constant study, not only till you are thoroughly acquainted with it, but all your life long; because how often soever repeated, it is impossible to read the life and death of our blessed Saviour, without renewing and increasing in our hearts that love, and reverence, and grat.i.tude, towards him, which is so justly due for all he did and suffered for us! Every word that fell from his lips is more precious than all the treasures of the earth; for his "are the words of eternal life!" They must therefore be laid up in your heart, and constantly referred to on all occasions, as the rule and direction of all your actions; particularly those very comprehensive moral precepts he has graciously left with us, which can never fail to direct us aright, if fairly and honestly applied: such as, _whatsoever ye would that men should do unto you, even so do unto them_. There is no occasion, great or small, on which you may not safely apply this rule, for the direction of your conduct: and, whilst your heart honestly adheres to it, you can never be guilty of any sort of injustice or unkindness. The two great commandments, which contain the summary of our duty to G.o.d and man, are no less easily retained, and made a standard by which to judge our own hearts.--_To love the Lord our G.o.d with all our hearts, with all our minds, with all our strength; and our neighbour_ (or fellow-creature) _as ourselves_. "Love worketh no ill to his neighbour;" therefore, if you have true benevolence, you will never do any thing injurious to individuals, or to society. Now, all crimes whatever are (in their remoter consequences at least, if not immediately and apparently) injurious to the society in which we live. It is impossible _to love G.o.d_ without desiring to please him; and, as far as we are able, to resemble him; therefore, the love of G.o.d must lead to every virtue in the highest degree; and, we may be sure, we do not truly love him, if we content ourselves with avoiding flagrant sins, and do not strive in good earnest, to reach the greatest degree of perfection we are capable of. Thus do those few words direct us to the highest Christian virtue. Indeed, the whole tenor of the gospel is to offer us every help, direction, and motive, that can enable us to attain that degree of perfection, on which depends our eternal good.

What an example is set before us in our blessed Master! How is his whole life, from earliest youth, dedicated to the pursuit of true wisdom, and to the practice of the most exalted virtue! When you see him, at _twelve years of age_, in the temple amongst the doctors, hearing them, and asking them questions on the subject of religion, and astonishing them all with his understanding and answers, you will say, perhaps, "Well might the Son of G.o.d, even at those years, be far wiser than the aged; but, can a mortal child emulate such heavenly wisdom? Can such a pattern be proposed to _my_ imitation?" Yes, my dear; remember that he has bequeathed to you his heavenly wisdom, as far as concerns your own good.

He has left you such declarations of his will, and of the consequences of your actions, as you are, even now, fully able to understand, if you will but attend to them. If then you will imitate his zeal for knowledge, if you will delight in gaining information and improvement, you may, even now, become _wise unto salvation_. Unmoved by the praise he acquired amongst those learned men, you see him meekly return to the subjection of a child, under those who appeared to be his parents, though he was in reality their Lord: you see him return to live with them, to work for them, and to be the joy and solace of their lives; till the time came, when he was to enter on that scene of public action, for which his heavenly Father had sent him from his own right hand, to take upon him the form of a poor carpenter's son. What a lesson of humility is this, and of obedience to parents. When, having received the glorious testimony from heaven, of his being the beloved Son of the Most High, he enters on his public ministry, what an example does he give us, of the most extensive and constant benevolence!--how are all his hours spent in doing good to the souls and bodies of men!--not the meanest sinner is below his notice: to reclaim and save them, he condescends to converse familiarly with the most corrupt as well as the most abject. All his miracles are wrought to benefit mankind; not one to punish and afflict them. Instead of using the almighty power, which accompanied him, to the purpose of exalting himself and treading down his enemies, he makes no other use of it than to heal and to save.

When you come to read of his sufferings and death, the ignominy and reproach, the sorrow of mind, and torment of body, which he submitted to--when you consider, that it was for all our sakes--"that by his stripes we are healed"--and by his death we are raised from destruction to everlasting life--what can I say that can add any thing to the sensations you must then feel? No power of language can make the scene more touching than it appears in the plain and simple narrations of the evangelists. The heart that is unmoved by it can be scarcely human.

But, my dear, the emotions of tenderness and compunction, which almost every one feels in reading this account, will be of no avail, unless applied to the true end--unless it inspires you with a sincere and warm affection towards your blessed Lord--with a firm resolution to obey his commands:--to be his faithful disciple--and ever to renounce and abhor those sins, which brought mankind under Divine condemnation, and from which we have been redeemed at so dear a rate. Remember, that the t.i.tle of Christian, or follower of Christ, implies a more than ordinary degree of holiness and goodness. As our motives to virtue are stronger than those which are afforded to the rest of mankind, our guilt will be proportionably greater if we depart from it.

Our Saviour appears to have had three great purposes, in descending from his glory and dwelling amongst men. The first, to teach them true virtue, both by his example and precepts: the second, to give them the most forcible motives to the practice of it, "by bringing life and immortality to light," by showing them the certainty of a resurrection and judgment, and the absolute necessity of obedience to G.o.d's laws: the third, to sacrifice himself for us, to obtain by his death the remission of our sins upon our repentance and reformation, and the power of bestowing on his sincere followers the inestimable gift of immortal happiness.

What a tremendous scene of the _last day_ does the gospel place before our eyes?--of _that day_ when you, and every one of us, shall awake from the grave, and behold the Son of G.o.d, on his glorious tribunal, attended by millions of celestial beings, of whose superior excellence we can now form no adequate idea:--When, in presence of all mankind, of those holy angels, and of the great Judge himself, you must give an account of your past life, and hear your final doom, from which there can be no appeal, and which must determine your fate to all eternity. Then think--if for a moment you can bear the thought--what will be the desolation, shame, and anguish of those wretched souls, who shall hear these dreadful words:--_Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels_. Oh! my beloved child! I cannot support even the idea of your becoming one of those undone, lost creatures. I trust in G.o.d's mercy, that you will make a better use of that knowledge of his will, which he has vouchsafed you, and of those amiable dispositions he has given you. Let us therefore turn from this horrid, this insupportable view, and rather endeavour to imagine, as far as is possible, what will be the sensation of your soul, if you shall hear our heavenly Judge address you in these transporting words--_Come, thou blessed of my Father, inherit the kingdom prepared for you from the foundation of the world_. Think, what it must be, to become an object of the esteem and applause, not only of all mankind a.s.sembled together, but of all the host of heaven, of our blessed Lord himself, nay, of his and our Almighty Father: to find your frail flesh changed in a moment into a glorious celestial body, endowed with perfect beauty, health, and agility--to find your soul cleansed from all its faults and infirmities; exalted to the purest and n.o.blest affections, overflowing with divine love and rapturous grat.i.tude;--to have your understanding enlightened and refined, your heart enlarged and purified, and every power and disposition of mind and body adapted to the highest relish of virtue and happiness! Thus accomplished, to be admitted into the society of amiable and happy beings, all united in the most perfect peace and friendship, all breathing nothing but love to G.o.d, and to each other;--with them to dwell in scenes more delightful than the richest imagination can paint--free from every pain and care, and from all possibility of change or satiety:--but, above all, to enjoy the more immediate presence of G.o.d himself--to be able to comprehend and admire his adorable perfections in a high degree, though still far short of their infinity--to be conscious of his love and favour, and to rejoice in the light of his countenance!--but here all imagination fails:--We can form no idea of that bliss which may be communicated to us by such a near approach to the source of all beauty and all good:--We must content ourselves with believing, that it is what _mortal eye hath not seen, nor ear heard, neither hath it entered into the heart of man to conceive_.

The crown of all our joys will be to know that we are secure of possessing them _for ever_--What a transporting idea!

My dearest child! can you reflect on all these things, and not feel the most earnest longings after immortality? Do not all other views and desires seem mean and trifling when compared with this? And does not your inmost heart resolve that this shall be the chief and constant object of its wishes and pursuit, through the whole course of your life?

If you are not insensible to that desire of happiness, which seems woven into our nature, you cannot surely be unmoved by the prospect of such a transcendent degree of it; and that, continued to all eternity--perhaps continually increasing. You cannot but dread the forfeiture of such an inheritance as the most insupportable evil! Remember then--remember the conditions on which alone it can be obtained. G.o.d will not give to vice, to carelessness, or sloth, the prize he has proposed to virtue. You have every help that can animate your endeavours:--You have written laws to direct you--the example of Christ and his disciples to encourage you--the most awakening motives to engage you--and you have, besides, the comfortable promise of constant a.s.sistance from the Holy Spirit, if you diligently and sincerely pray for it. O, my dear child! let not all this mercy be lost upon you; but give your attention to this your only important concern, and accept, with profound grat.i.tude, the inestimable advantages that are thus affectionately offered you.

Though the four gospels are each of them a narration of the life, sayings, and death of Christ; yet, as they are not exactly alike, but some circ.u.mstances and sayings, omitted in one, are recorded in another, you must make yourself perfectly mistress of them all.

The ACTS of the holy Apostles, endowed with the Holy Ghost, and authorized by their divine Master, come next in order to be read.

Nothing can be more interesting and edifying, than the history of their actions--of the piety, zeal, and courage, with which they preached the glad tidings of salvation--and of the various exertions of the wonderful powers conferred on them by the Holy Spirit, for the confirmation of their mission.

The character of St. Paul, and his miraculous conversion, demand your particular attention: most of the apostles were men of low birth and education; but St. Paul was a Roman citizen; that is, he possessed the privileges annexed to the freedom of the city of Rome, which was considered as an high distinction in those countries that had been conquered by the Romans. He was educated amongst the most learned sect of the Jews, and by one of their princ.i.p.al doctors. He was a man of extraordinary eloquence, as appears not only in his writings, but in several speeches in his own defence, p.r.o.nounced before governors and courts of justice, when he was called to account for the doctrines he taught. He seems to have been of an uncommon warm temper, and zealous in whatever religion he professed: this zeal, before his conversion, showed itself in the most unjustifiable actions, by furiously persecuting the innocent Christians: but though his actions were bad, we may be sure his intentions were good; otherwise we should not have seen a miracle employed to convince him of his mistake, and to bring him into the right way. This example may a.s.sure us of the mercy of G.o.d towards mistaken consciences, and ought to inspire us with the most enlarged charity and good-will towards those whose erroneous principles mislead their conduct: instead of resentment and hatred against their persons, we ought only to feel an active wish of a.s.sisting them to find the truth; since we know not whether, if convinced, they might not prove, like St.

Paul, chosen vessels to promote the honour of G.o.d, and of true religion.

It is not my intention now to enter with you into any of the arguments for the truth of Christianity, otherwise it would be impossible wholly to pa.s.s over that which arises from this remarkable conversion, and which has been so admirably ill.u.s.trated by a n.o.ble writer,[19] whose tract on this subject is in every body's hand.

Next follow the EPISTLES, which make a very important part of the New Testament: and you cannot be too much employed in reading them. They contain the most excellent precepts and admonitions, and are of particular use in explaining more at large several doctrines of Christianity, which we could not so fully comprehend without them. There are indeed in the Epistles of St. Paul many pa.s.sages hard to be understood; such, in particular, are the first eleven chapters to the Romans; the greater part of his Epistles to the Corinthians and Galatians; and several chapters of that to the Hebrews. Instead of perplexing yourself with these more obscure pa.s.sages of Scripture, I would wish you to employ your attention chiefly on those that are plain; and to judge of the doctrines taught in the other parts, by comparing them with what you find in these. It is through the neglect of this rule, that many have been led to draw the most absurd doctrines from the Holy Scriptures. Let me particularly recommend to your careful perusal the 12th, 13th, 14th, and 15th chapters of the Epistle to the Romans. In the 14th chapter, St. Paul has in view the difference between the Jewish and Gentile (or Heathen) converts at that time; the former were disposed to look with horror on the latter, for their impiety in not paying the same regard to the distinctions of days and meats, that they did; and the latter, on the contrary, were inclined to look with contempt on the former, for their weakness and superst.i.tion. Excellent is the advice which the apostle gives to both parties: he exhorts the Jewish converts not to judge, and the Gentiles not to despise; remembering that the kingdom of heaven is not meat and drink, but righteousness, and peace, and joy in the Holy Ghost. Endeavour to conform yourself to this advice; to acquire a temper of universal candour and benevolence: and learn neither to despise nor condemn any persons on account of their particular modes of faith and worship; remembering always, that goodness is confined to no party; that there are wise and worthy men among all the sects of Christians; and that, to his own master, every one must stand or fall.

I will enter no further into the several points discussed by St. Paul in his various epistles--most of them too intricate for your understanding at present, and many of them beyond my abilities to state clearly. I will only again recommend to you, to read those pa.s.sages frequently, which, with so much fervour and energy, excite you to the practice of the most exalted piety and benevolence. If the effusions of a heart, warmed with the tenderest affection for the whole human race--if precept, warning, encouragement, example, urged by an eloquence which such affection only could inspire, are capable of influencing your mind, you cannot fail to find, in such parts of his epistles as are adapted to your understanding, the strongest persuasives to every virtue that can adorn and improve your nature.

The Epistle of St. James is entirely practical, and exceedingly fine; you cannot study it too much. It seems particularly designed to guard Christians against misunderstanding some things in St. Paul's writings, which have been fatally perverted to the encouragement of a dependance on faith alone, without good works. But the more rational commentators will tell you, that by the works of the law, which the apostle a.s.serts to be incapable of justifying us, he means not the works of moral righteousness, but the ceremonial works of the Mosaic law; on which the Jews laid the greatest stress, as necessary to salvation. But St. James tells us, that, "If any man among us seem to be religious, and bridleth not his tongue, but deceiveth his own heart, that man's religion is vain." And that pure religion, and undefiled before G.o.d the Father, is this: "to visit the fatherless and widow in their affliction, and to keep himself unspotted from the world." Faith in Christ, if it produce not these effects, he declares is dead, or of no power.

The Epistles of St. Peter are also full of the best instructions and admonitions, concerning the relative duties of life; amongst which are set forth the duties of women in general, and of wives in particular.

Some part of the second Epistle is prophetical; warning the church of false teachers, and false doctrines, which would undermine morality, and disgrace the cause of Christianity.

The first of St. JOHN is written in a highly figurative style, which makes it in some parts hard to be understood: but the spirit of divine love, which it so fervently expresses, renders it highly edifying and delightful.--That love of G.o.d and of man, which this beloved apostle so pathetically recommends, is in truth the essence of religion, as our Saviour himself informs us.

The book of REVELATIONS contains a prophetical account of most of the great events relating to the Christian church, which were to happen from the time of the writer, St. John, to the end of the world. Many learned men have taken a great deal of pains to explain it; and they have done this in many instances very successfully: but, I think, it is yet too soon for you to study this part of scripture; some years hence perhaps there may be no objection to your attempting it, and taking into your hands the best expositions to a.s.sist you in reading such of the most difficult parts of the New Testament as you cannot now be supposed to understand. May Heaven direct you in studying this sacred volume, and render it the means of making you wise unto salvation! May you love and reverence, as it deserves, this blessed and invaluable book, which contains the best rule of life, the clearest declaration of the will and laws of the Deity, the reviving a.s.surance of favour to true penitents, and the unspeakably joyful tidings of eternal life and happiness to all the truly virtuous, through Jesus Christ, the Saviour and Deliverer of the world!

Adieu.

FOOTNOTE:

[19] Lord Lyttelton.

LETTER IV.

ON THE REGULATION OF THE HEART AND AFFECTIONS.

YOU will have read the New Testament to very little purpose, my dearest Niece, if you do not perceive the great end and intention of all its precepts to be the improvement and regulation of the heart: not the outward actions alone, but the inward affections, which give birth to them, are the subjects of those precepts; as appears in our Saviour's explanation[20] of the commandments delivered to Moses; and in a thousand other pa.s.sages of the gospels, which it is needless to recite.

There are no virtues more insisted on, as necessary to our future happiness, than humility, and sincerity, or uprightness, of heart; yet none more difficult and rare. Pride and vanity, the vices opposite to humility, are the sources of almost all the worst faults, both of men and women. The latter are particularly accused--and not without reason--of _vanity_, the vice of _little_ minds, chiefly conversant with trifling subjects. Pride and vanity have been supposed to differ so essentially, as hardly ever to be found in the same person. "Too proud to be vain," is no uncommon expression; by which I suppose is meant, too proud to be over anxious for the admiration of others: but this seems to be founded on mistake. Pride is, I think, an high opinion of one's self, and an affected contempt of others: I say _affected_, for that it is not a _real_ contempt is evident from this, that the lowest object of it is important enough to torture the proud man's heart, only by refusing him the homage and admiration he requires. Thus Haman could relish none of the advantages in which he valued himself, whilst that Mordecai, whom he pretended to despise, sat still in the king's gate, and would not bow to him as he pa.s.sed. But as the proud man's contempt of others is only a.s.sumed with a view to awe them into reverence by his pretended superiority, so it does not preclude an extreme inward anxiety about their opinions, and a slavish dependance on them for all his gratifications. Pride, though a distinct pa.s.sion, is seldom unaccompanied by vanity, which is an extravagant desire of admiration.

Indeed, I never saw an insolent person, in whom a discerning eye might not discover a very large share of vanity, and of envy, its usual companion. One may nevertheless see many _vain_ persons who are not _proud_; though they desire to be admired, they do not always admire themselves: but as timid minds are apt to despair of those things they earnestly wish for, so you will often see the woman who is most anxious to be thought handsome, most inclined to be dissatisfied with her looks, and to think all the a.s.sistance of art too little to attain the end desired. To this cause, I believe, we may generally attribute affectation; which seems to imply a mean opinion of one's own real form, or character, while we strive against nature to alter ourselves by ridiculous contortions of body, or by feigned sentiments and unnatural manners. There is no art so mean, which this mean pa.s.sion will not descend to for its gratification--no creature so insignificant, whose incense it will not gladly receive. Far from despising others, the vain man will court them with the most a.s.siduous adulation; in hopes, by feeding their vanity, to induce them to supply the craving wants of his own. He will put on the guise of benevolence, tenderness, and friendship, where he feels not the least degree of kindness, in order to prevail on good-nature and grat.i.tude to like and to commend him; but if, in any particular case, he fancies the airs of insolence and contempt may succeed better, he makes no scruple to a.s.sume them; though so awkwardly, that he still appears to depend on the breath of the person he would be thought to despise. Weak and timid natures seldom venture to try this last method; and, when they do, it is without the a.s.surance necessary to carry it on with success: but a bold and confident mind will oftener endeavour to command and extort admiration than to court it. As women are more fearful than men, perhaps this may be one reason why they are more vain than proud; whilst the other s.e.x are oftener proud than vain. It is, I suppose, from some opinion of a certain greatness of mind accompanying the one vice rather than the other, that many will readily confess their pride, nay, and even be proud of their pride, whilst every creature is ashamed of being convicted of vanity.

You see, however, that the end of both is the same, though pursued by different means; or, if it differs, it is in the importance of the subject. Whilst men are proud of power, of wealth, dignity, learning, or abilities, young women are usually ambitious of nothing more than to be admired for their persons, their dress, or their most trivial accomplishments. The homage of men is their grand object; but they only desire them to be in love with their persons, careless how despicable their minds appear, even to these their pretended adorers. I have known a woman so vain as to boast of the most disgraceful addresses; being contented to be thought meanly of, in points the most interesting to her honour, for the sake of having it known, that her person was attractive enough to make a man transgress the bounds of respect due to her character, which was not a vicious one, if you except this intemperate vanity. But this pa.s.sion too often leads to the most ruinous actions, always corrupts the heart, and, when indulged, renders it, perhaps, as displeasing in the sight of the Almighty, as those faults which find least mercy from the world; yet, alas! it is a pa.s.sion so prevailing, I had almost said universal, in our s.e.x, that it requires all the efforts of reason, and all the a.s.sistance of grace, totally to subdue it.

Religion is indeed the only effectual remedy for this evil. If our hearts are not dedicated to G.o.d, they will in some way or other be dedicated to the world, both in youth and age. If our actions are not constantly referred to him, if his approbation and favour is not our princ.i.p.al object, we shall certainly take up with the applause of men, and make that the ruling motive of our conduct. How melancholy is it to see this phantom so eagerly followed through life! whilst all that is truly valuable to us is looked upon with indifference; or, at best, made subordinate to this darling pursuit!