Ch. 6
Of providence.
For every event that happens in the world it is
easy to give thanks to Providence, if a person
has but these two qualities in himself: a habit of
closely considering what happens to each individual,
and a grateful temper. Without the first, he will not
perceive the usefulness of things which happen; and
without the other, he will not be thankful for them.
If God had made colors, and had not made the faculty of seeing them, what would have been their use?
None. On the other hand, if he had made the faculty
of observation, without objects to observe, what would
have been the use of that? None. Again, if he
had formed both the faculty and the objects, but had
not made the light of day? Neither in that case
would they have been of any use.
Who is it, then, that has fitted each of these to the
other? Who is it that has fitted the sword to the
scabbard, and the scabbard to the sword? Is there
no such Being? From the very construction of a
complete work, we are used to declare positively that
it must be the operation of some artificer, and not the
effect of mere chance. Does every such work, then,
demonstrate an artificer, and do not visible objects,
and the sense of seeing, and light, demonstrate one?
Do not the difference of the sexes, and their inclination
to each other, and the use of their several powers, -
do not these things demonstrate an artificer? Most
certainly they do.
But further; this constitution of understanding, by
which we are not simply impressed by sensible objects, but take and subtract and add and combine, and
pass from point to point by inference, - is not all this
sufficient to prevail on some men, and make them
ashamed of leaving an artificer out of their scheme?
If not, let them explain to us what the power is that
effects each of these, and how it is possible that
chance should produce things so wonderful, and which
carry such marks of design.
What, then, do these things belong to us alone?
Many, indeed, - such as are peculiarly necessary for
a reasonable creature; but you will find many which
are common to us with mere animals.
Then, do they too understand what happens?
Not at all; for use is one affair, and understanding
another. But God had need of animals to make use
of things, and of us to understand that use. It is
sufficient, therefore, for them to eat, and drink, and
sleep, and continue their species, and perform other
such offices as belong to each of them; but to us, to
whom He has given likewise a faculty of understanding, these offices are not sufficient. For if we do not
proceed in a wise and systematic manner, and suitably
to the nature and constitution of each thing, we shall
never attain our end. For where the constitution of
beings is different, their offices and ends are different
likewise. Thus where the constitution is adapted only
to use, there use is alone sufficient; but where understanding is added to use, unless that too be duly exercised the end of such a being will never be attained.
Well, then, each of the animals is constituted
either for food, or husbandry, to produce milk, or for
some other like use; and for these purposes what
need is there of understanding things, and being able
to discriminate concerning them? But God has introduced man, as a spectator of Himself and of his
works; and not only as a spectator, but an interpreter of them. It is therefore shameful that man
should begin and end where irrational creatures do.
He is indeed to begin there, but to end where nature
itself has fixed our end; and that is, in contemplation
and understanding, and in a scheme of life conformable to nature.
Take care, then, not to die without the contemplation of these things. You take a journey to Olympia
to behold the work of Phidias, and each of you thinks
it a misfortune to die without a knowledge of such
things; and will you have no inclination to see and
understand those works for which there is no need to
take a journey, but which are ready and at hand
even to those who bestow no pains! Will you never
perceive what you are, or for what you were born, or
for what purpose you are admitted to behold this
spectacle?
"But there are in life some things unpleasant and
difficult."
And are there none at Olympia? Are you not
heated? Are you not crowded? Are you not without good conveniences for bathing? Are you not wet
through when it happens to rain? Do you not have
uproar, and noise, and other disagreeable circumstances? But, I suppose, by comparing all these with
the merit of the spectacle, you support and endure
them. Well, and have you not received faculties by
which you may support every event [of life]? Have
you not received greatness of soul? Have you not
received a manly spirit? Have you not received patience? What signifies to me anything that happens,
while my soul is above it? What shall disconcert or
trouble or appear grievous to me? Shall I neglect to
use my powers to that purpose for which I received
them; and shall I lament and groan at every casualty?
"True, no doubt; but I have such a disagreeable
catarrh !" Attend to your diseases, then, as best you
can. Do you say it is unreasonable that there should
be such a discomfort in the world?
And how much better is it that you should have a
catarrh than complain? Pray, what figure do you
think Hercules would have made if there had not
been a lion, and a hydra, and a stag, and unjust and
brutal men, whom he expelled and cleared away?
And what would he have done if none of these had
existed? Is it not plain that he must have wrapped
himself up and slept? In the first place, then, he
would never have become a Hercules by slumbering
away his whole life in such delicacy and ease; or if
he had, what good would it have done? What would
have been the use of his arm and his strength, of
his patience and greatness of mind, if such circumstances and subjects of action had not roused and
exercised him?
What, then, must we provide these things for ourselves; and introduce a boar and a lion and a hydra
into our country?
This would be madness and folly. But as they
were in being, and to be met with, they were proper
subjects to call out and exercise Hercules. Do you
therefore likewise, being sensible of this, consider the
faculties you have, and after taking a view of them
say, "Bring on me now, O Zeus, what difficulty thou
wilt, for I have faculties granted me by thee, and
powers by which I may win honor from every event "?
No; but you sit trembling, for fear this or that
should happen, and lamenting and mourning and
groaning at what doth happen; and then you accuse
the gods! In what does such baseness end but in
impiety? And yet God has not only granted these
faculties by which we may bear every event without
being depressed or broken by it, but, like a good
prince and a true father, has placed their exercise
above restraint, compulsion, or hindrance, and wholly
within our own control; nor has he reserved a power,
even to himself, of hindering or restraining them.
Having these things free, and your own, will you not
use them, nor consider what you have received, nor
from whom? But you sit groaning and lamenting,
some of you, blind to him who gave them, and not
acknowledging your benefactor; while others basely
turn themselves to complaints and accusations against
God ! I undertake to show you that you have means
and faculties to exhibit greatness of soul, and a manly
spirit; but what occasion you have to find fault and
complain, do you show me if you can.