Captive du passé - Au coeur du soupçon (Harlequin Black Rose) (French Edition)
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In our early years we are incapable of examining, and afterwards Indolence, 5 which takes away the courage necessary for such an attempt, represents the labour of it greater than it is, and makes us turn our thoughts from the harrassing design of surmounting it. You are now left, or going to be left, says a father to his son, to your own conduct, 'tis your business Page There was a time, when to establish a reputation, and raise a fortune, it was necessary to speak in the same manner with Aristotle, and the most approved of his commentators, and complaints have been made that some terms, very little understood, were borrowed from philosophy by divinity, and having been treated with respect in the lower schools, became likewise formidable in the highest.
The followers of Descartes did not oblige themselves to pursue with exactness the paths which he had open'd, and so strongly recommended. One part of his scholars contented themselves with 6 repeating his words, and applying them at random. The materia subtilis was the engine of war, 7 which was made use of to explain several phaenomena, in which it had not the principal part, and they gave each other authority, by mutual examples, to talk much without learning the subject of discourse. The dullest genius's are generally the most obstinate; their dullness makes them slothful, and a man must be far from such dispositions, to re-examine a system which he has once adopted, on account of some difficulties that perplex it.
A young man has been bred up from his childhood in some principles of virtue: These truths are so strongly supported by conscience, that is by certain sentiments which the Divine Providence has adapted the heart of man to the reception of, that many good people never suffer them to be effaced.
When he is grown up, he enters the school, where he hears a doctrine, that strikes him with astonishment, boldly advanced from men of great reputation. Don't be frighted say they to these young men who are to be initiated ; c contract the happy custom of denying consequences, keep the precepts that were dictated to you for the direction of your childhood, and add to them those which we now recommend; by these means you will enrich your mind with knowledge, without impoverishing it in virtue. But these second lessons are directly contrary to the first. Never perplex yourself about that appearance of contrariety, deny that there is any such, and act as if there were none.
This is the manner says he, whose discourse I am now epitomising in which I conceive that heavy souls, that have been early tinctured with principles of probity, which they still continue to preserve and esteem, may live at peace in themselves, notwithstanding the opposition between a speculative system, which they value themselves upon maintaining, and rules of practice, of which they do not deny the obligation.
There are others of a more sprightly Page Were men to determine themselves only by evidence adds a third of my friends it would be impossible that any one should be persuaded of the truth of a proposition to-day, and to-morrow admit one directly contradictory, without revoking his assent to the former. But it falls out that men make resolutions to affirm or to deny; in a word, they agree to propositions, and adopt them upon principles very different from demonstration.
A man yields to an assertion because it pleases him, and it pleases him because it favours some private lurking inclination, or some passion which he is determined not to part with. He denies the truth of another, because he has conceived a dislike of the author of it. There are some disorder'd brains adapted to wild opinions.
There are families to be met with, distinguished by their taste for absurdities. I have known a man who maintain'd that the hour of death was inevitably fix'd, that all precautions against it were entirely fruitless, 8 and that if the last fatal moment were not yet arriv'd, a man might expose himself to destruction without hazard. This, said we, is affirming that if you had this morning been thrown from a tower, you would have received no hurt, since we have you here safe and well; come take a leap from the window, the danger is nothing, for if your last hour be come, you must die immediately of an apoplexy.
Great numbers would reject, in the strongest terms, a proposal of declaring in favour of an opinion, if they had not some interest to serve by appearing in its defence. A man, whose mind is filled with prospects of interest and ambition, imagines that, by declaring for fatality, he falls into a path that will lead him to the end in view.
The hypothesis on this account gains his heart, he fixes his attention upon the arguments that tend to establish it, to these he confines his ideas, and familiarises them to his imagination. But his reason and his conscience remonstrate to him, that he is going by this doctrine to overthrow all the principles of morality in his auditors. For this inconvenience, says he, I shall find a good remedy. The morality of my adherents will be in no danger, when I have taught them to persist in denying consequences, and to intrench themselves impregnably in negatives.
This conduct I will be always inculcating, and enforce it by shewing that their honour, their reputation, and even their honesty, depend upon it. Having made this resolution, he adopts this system without farther scruple. There was only one in our little company who had hitherto been silent: I can, says he, give you a clearer account, than will frequently be met with, of the struggles between practice and speculation, which a man feels, when an opinion in theory has not yet suppress'd those fears which are excited by religion, nor stifled the reproaches with which our consciences torment us upon every deviation from our duty.
These struggles I once experienced, when I suffered myself to be dazzled with the system of fatality. But when this position was laid down, what need was there of prayer, or of confession? How can resolutions be formed, or promises made? A man has no power to execute them, if all events are the production of destiny. To free myself from these perplexities, I forbore all thoughts of my hypothesis, and enjoyn'd myself a course of conduct, as if I never had entertain'd any notion of these principles, as if there were no fatality, and as if I were master of my own actions.
This is in effect the method by which the fatalists regulate themselves in the ordinary course of their lives. Their erroneous notions do not extinguish their faculties, they continue free, and they act freely. Only some of them apply to their system 7 for relief against any inquietudes of conscience, or fears of futurity, and I have known more than one of this stamp.
God was always so favourable to me, as not to permit me to give the system with which I was infatuated, so absolute an empire over me; but, it is true, it disordered my devotions; my meditations and my prayers were interrupted by troublesome Page St James compares his thoughts to the waves of the sea, and such is the state of all the fatalists, who are not desperately harden'd in their destructive system.
As for those who have proceeded so far, they only deny those consequences with their mouths which they admit in their hearts, and they recur to this negative for no other reason than that they may not have their system to defend against the whole body of mankind, by which it is opposed. They are likewise deficient in sincerity, when they support their notions by the authority of divines, who are so far from admitting the consequences imputed to them, that they hold them in detestation.
It is temerity, say these divines, to deduce the consequences of an opinion that transcends the capacity of man, and which, if we comprehended it fully, would appear more distant from those deductions than heaven from earth. But the principle of our modern philosophers, from which we see these consequences evidently arise, is, if we take their word, a clear principle, which fully explains the union of the soul with the body, and which, upon the subject of Providence, has enlightened the world with informations, which it has wanted till now.
Divines acknowledge in man such freedom, as must be admitted to subject him to just punishment for any faults he is guilty of, and that freedom as full and complete as if there Page The divines own, that morality and duty are founded in free-will; but this foundation is entirely demolished by the fatalists. They indeed own such a liberty in words, but their definitions reduce it to nothing. No man determines his own actions; to think that he determines them is all illusion and fancy, and even this fancy is the effect of an external cause, distinct from the will, which imagines that it determines itself, because it is not sensible of the cause that directs it, and directs it, according to them, by a physical efficacy.
Whatever extravagancies a man happens to utter, or to do, in the paroxysms of a phrenzy, he is not accountable for, being then without liberty or choice, and rather a passive than an active being: Now if man passes his whole life without liberty, if that power be never granted him by his Creator from the hour of his birth to that of his death, he is to be considered as a physical being, which has only the appearance of a moral one, and every one of his determinations, however weak, is the result of a necessary and physical cause, no less than the most impetuous transport of a violent phrenzy.
A degree of speed which carries a body the space of an inch in a minute, is as much the necessary and physical effect of its weak cause, as a degree of speed, that carries a body a hundred feet in the same time, is of a cause 3 twelve hundred times stronger. This, Sir, is a sketch of a conversation with which I thought it necessary to make you acquainted.
I have since seen some Leibnitzians not satisfied with Mr Pope, who has, say they, let fall many things, that discover a very imperfect knowledge of the system: But this is so horrid an accusation, that a man ought not to suspect it just, without being forced to it, and I find you are not the only person that has undertaken to clear him from it. Give me leave, Sir, to inform you, in one word, what I have done since I read your Examen: I have laid aside, as far as I could, all prepossession, and every idea of a system, and, endeavouring to abstract my mind from notions I had already conceiv'd, I have confin'd myself to read Mr Pope's Essay upon Man, as a mere treatise of morality, of a new form; and, in that view, have applied myself to learn from it how to know and conduct myself.
You, Sir, have never denied me any request. I know that you abstract your thoughts from any object without difficulty, and that you have form'd a habit of employing your attention as you please. I intreat you to favour me so far as to read once again the essays of Mr Pope, with the same frame of mind that I have done, and communicate your objections to me: I find in myself an inclination to comply punctually with your request, as far as it is in my power. From the earliest years of my youth I found in myself a strong tendency to the study of LOGIC , and employ'd my time upon it, without yet repenting it.
I have made advantage of maxims which I met with in books not written with an intention to teach them. I have perused all the writings that have fallen into my hands with that title, or a title of any affinity to it: I have not even neglected such as are entirely out of fashion.
But to what purpose does a man learn to think justly, if his attainments do not enable him to regulate his conduct? Truth is of no value, if it does not lead us into the paths of wisdom, or fix us in them. For this reason, in whatever form, and in whatever manner any author has treated morality, I have thought myself under an obligation to profit by his instructions, and it is with this only view that I am about to read over again the essay of Mr Pope, and to enter myself among his scholars; but as a scholar desirous of improvement, I shall hear him with attention, and, that I may be the more improv'd, shall examine his precepts.
With this design I have made choice of the poetical translation; this way of writing is agreeable to my taste, and will much add to my docility. I am indeed not easy to be pleased in my judgment of poetry, and not finding myself born a poet, for fear of making bad verses, never allow'd myself to make any. But I must assure you that I am nevertheless very well pleased with the version of the Abbe de Sept Fontaines. I cannot however help observing an evident difference between Page The author Mr Pope shews a dissatisfaction that amounts to ill humour, or indeed goes somewhat farther: A spirit of moderation in an author, who is about to teach morality, prejudices the reader in favour of his work.
A magisterial accent only makes instruction more burthensome. Some restraint and modesty of style are decent, 8 especially when great persons are mention'd, whose virtue such numbers conspire to assault, that they are more to be admired when they persevere in the right way, and more to be lamented when they wander from it.
He that follows the court from motives of ambition, that he may enjoy the pleasure of tyrannising over others, and of receiving homage in any exalted station, instead of meeting with happiness at court, will find there a thousand disappointments, and be a prey to innumerable vexations. But the man that has no other view than of truly serving his country and his prince, who diligently takes every opportunity that occurs of prosecuting that design without regard to recompence or applause, who does his duty with the same zeal, on occasions which never can be known, as in affairs of which the whole world will be informed: But if the tranquillity of solitude has more powerful charms than a life, 9 which must expose a man to be every day the witness of a thousand detestable actions, and in which virtue must struggle with continued attacks, I conceive that it may be natural to grow weary of such embarrassments, and think of retiring.
Such I suppose to be the temper of a fine genius, 1 celebrated Page To this retreat I resolve to follow them, and that I may attend more tractably to the new instructions which are to be received, 2 I suppose myself to be one of their attendants. Here my felicity will equal theirs, however inferiour it would have been at court. The rose and the thistle flourish at the same time. Here are mixtures, and even contrarieties, which I cannot but acknowledge: Voyons a quel dessein le ciel nous a fait naitre; Let us see for what intent heaven us has caused to be born; Que l'homme dans mes vers apprenne a se connoitre; Let man in my verses learn to know himself;.
For this information I wait with impatience, and which I foresee is likely to continue, for my difficulties and fears are increased upon me by new antitheses. What am I to hear now? Here is a scheme of discoveries that awakens my impatience, I am all attention to every syllable, and find in the conclusion that, to attain the knowledge I desire so much, Page By nature am I to understand the universal cause of all spirits, and of all bodies?
Let me then be taught how I may assuredly know his walks, and distinguish his undoubted attributes from false imputations.
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I expect a great deal, and hitherto attain nothing. Yet far from losing courage I feel it revive at the following lines. Here are promises yet more liberal. This is of infinitely greater value than barely to know him without going any farther. Si tu veux eviter les ecueils ordinaires, If thou wilt avoid the rocks common, Ou se brise l'orgueil des esprits temeraires, 30 Where splits the pride of rash wits, Sur des mondes sans nombre, eloignes de tes yeux, On worlds without number, remote from thy eyes, Garde-toi de porter des regards curieux. Beware of carrying views curious. I am disingaged from an endless toil, and congratulate myself upon finding that I may dispense with a labour 8 which, in all appearance, would have been without effect.
Cherchez Dieu dans ce monde, ou sa vive lumiere Search God in this world, where his vivid light S'offre de toutes parts a ta foible paupiere. Itself offers from all parts to thy feeble eyes. This task I embrace, with the utmost satisfaction, to find how my searches are to be confin'd. Tu ne peux d'un regard voir les divers ressorts, 1 35 Thou canst not with a look view the different springs, Dont le parfait concert entretient l'universe; Of which the perfect concert maintains th'universe; Penetrer par quel art la puissance supreme Penetrate by what art the power supreme Des tourbillons errans a regie le sisteme; Of vortexes wandering hath regulated the system; Parcourir les soleils, les globes radieux, Run over the suns, the globes radiant, Et les etres divers qui remplissent les cieux; And the different beings which fill the heavens; Et tu veux des decrets, qui formerent le monde, And thou wilt of decrees, which have formed the world, Comprendre clairement la sagesse profonde.
Comprehend clearly the wisdom profound. I am more and more encouraged, by observing what limits my conductors set to their excursions, and am no longer in fear lest men of genius, each in his sphere so much superior to mine, should attempt to raise themselves to a height, whither I should be unable to follow them; they inspire me as they go on with new courage.
These last ideas are borrow'd from Sir Isaac Newton's system, to which several allusions have been made, not all equally just; but too close an application to a system might have frozen the vein of poetry. The effects of attraction must be very restrained, or the world would at once become a mass of compact and solid matter. I am yet at a great distance from what I was in expectation of. I looked for some information upon the end of my being. Mr du Resnel had reason to remark 2 in his preliminary discourse, that The English, even in their most inconsiderable writings, love to leave something to the reader's thoughts, and think they oblige him, by giving him an opportunity of making conjectures 3.
This is Mr Pope's conduct in the passage before us, for he compliments his readers so far, as to conceive, after barely having heard that we are to trace God in our own world , 4 they are capable of expanding that sentiment into its whole extent, of ascending to its first principles, and carrying it forward to its consequences.
If this earth, and the objects upon it, presented nothing to the view, which the mind of man was not capable of immediately comprehending, the work would not carry sufficient marks of its infinite author. If every thing were incomprehensible, its author would be totally conceal'd, instead of being made known, as his perfections now are, to the human mind, even in its imperfect state. It appears mere madness, and a perfect deviation from reason, to ascribe such order, connexion, and symmetry to unintelligent causes, which had no intention in their operations, nor were conscious of their own effects.
As being self-sufficient, he stands in need of nothing, his perfections did not of necessity determine him to exert rather than not exert any act 6 of creation. No created being can make the least addition to his felicity, for in that case he must, if he had not created it, have wanted something essential to his happiness. It is by choice, a choice infinitely free, that he was determined Page It has pleased his infinite wisdom to give being to creatures answerable to the infinite diversity of his ideas. He has created beings insensible, and unconscious of their own existence; on others he has confer'd the power of sensation; to a third order he has given intelligence, freedom of will, and power of action; and proportion'd the different degrees of perfection in their intellectual and active powers, and in their liberty of choice, to the different classes in which they are ranged.
It was put in the power of the intelligent part of the universe to make a good or bad use of freewill. Men have made a bad use of it. The knowledge of this truth discovers the original of that astonishing mixture of perfections and imperfections, light and darkness, virtue and vice, which we find in the world. So that these words, Of Systems possible, if 'tis confest, That Wisdom infinite must chuse the best, 8 may be understood in too great a latitude; which must be avoided; first, by rejecting any supposition, that the perfections of the eternal being were necessarily determined to exert rather than not exert any act of creation, or to form the universe such as we find it, rather than another different from Page The perfection of the universe is therefore limited, and where an assemblage of beings consider'd in general is perfect only to a certain degree, another assemblage may possibly be perfect in the same degree.
We are, in the second place, not to conceive that every portion of the universe is so essential to it, that the want of it would be any reproach to the infinite wisdom of the creator, or any disadvantage to his work. Would a worm, a horse, or a mountain, more or less, destroy the beauty of the world?
Was it not at his choice to scatter more or fewer? The truth of this assertion will reach to the planets, and all the habitable inhabited globes. Nothing is more agreeable to the nature of the first cause, supreme and self-sufficient, than a perfect freedom; since whatever choice is made by him, his holiness, power, happiness, and wisdom, continue always infinite, always the same. A prince thinks it proper to stamp gold coins of thirty, fifteen, ten, and five shillings: Now, as each of these was wholly at liberty in this affair, would it not be madness for a man to disturb his brain with long calculations, to demonstrate which of these three discover'd most wisdom, and the greatest compass of thought.
It is a matter of mere choice, and by no means a subject of argument. A man ought likewise to think himself indispensably oblig'd to distinguish between those effects which flow immediately from the supreme cause, and those which are produced by created intelligences that make an ill use of their liberty.
Mr Pope's expressions are indeterminate, and therefore are capable of a sense agreeable to truth; and his excellent 2 translator, to shew likewise what our language could perform in poetry, has borrow'd the vague and indeterminate ideas of his original, and express'd them in the same manner, so that the reader is under no necessity of taking them in a bad sense. He goes on to speak of the gradations of the world; Ou croissant par degres jusques a l'infini, Where increasing by degrees even to infinity, Les etres differens, sans laisser d'intervale, 65 The beings different, without leaving an interval, Gardent dans leur progres une justesse egale: Keep in their progress an exactness equal: Here then the question is stated, and brought down from general terms to a particular point.
God, as sovereign, and unrestrain'd, has regulated, according to his own pleasure, the gradations of the several parts that compose the universe. Our only business is to convince ourselves that man is in possession of that place, in this regular gradation, which he is best adapted to, and which is most agreeable to the justice as well as liberty of his Creator. L'oeil, qui ne voit d'un tout qu'une seule partie, The eye, which sees not of a whole but one only part, Page I must own that, in my opinion, the man, whom this answer can send away satisfied, is very cheaply contented.
These evils make us interested in the present question, and are indeed the subject of astonishment. Let us begin with those of a physical nature, which the more we observe, the more improbable it will appear, that the headach, 7 gravel, stone, gout, and palsy, the weakness of infancy, the infirmities of old age, the dulness of some, the distractions of others, and the chimeras of the inhabitants of the madhouse, should be circumstances that turn to the advantage of the whole system of things, and extend their beneficial influences through all the universe. At the view of moral evil our difficulties redouble; for what advantage can the most inventive imagination conceive arising to the universe in general from cheats, poysoners, calumniators and assassins, from rapes, perjuries and unnatural lusts?
Were all these gradations necessary to prevent a void, and obviate the ill effects of too wide a step? Mr Pope seems strongly inclined to consider the universe as a whole consisting of many parts, so exactly link'd one to another, that no single part can be displaced without leaving the rest unsupported, and endangering the overthrow of the creation. A very complicated piece of machinery, of which all the parts depended reciprocally upon each other, would be the effect of Page When any one proposes to study man, and penetrate into the recesses of his breast, 3 it is not improper to retire to solitude, because we can then more easily attend to the inclinations of our own minds, and consider them without distraction: Matters of fact are only known by experience, and they who are not inclined to use that method of information must apply to those that have used it, and make advantage of their discoveries.
As for past events, whoever would know them must consult history. If our illustrious travellers, whom I conceive to be mere philosophers, confin'd to the conjectures which reason is capable of striking out, after having left the court for the sake of studying the nature, duties, and end of man, 5 had followed this reasonable maxim, they would have consulted an ancient history, which many men of the first class have shewn to be highly credible, for an account of the FALL. Before they entertain'd a supposition that God at first form'd man, such as he appears at present, they ought to have enquired for what reason the primitive 6 man, the original of human-kind, was not form'd, at his first production, without the unhappy power of abusing his liberty?
To this question it may easily be answered, That the Creator is the supreme arbiter of his own gifts, and may limit them in his distributions as he pleases. It was enough that man had it in his power to use his liberty and the gifts of his Creator to Page But why are infants born with minds distorted from their just rectitude, and disposed to chuse evil rather than good? A whole order of intelligences, of great abilities, and active powers, have withdrawn themselves from the submission due to their Creator, and chosen to conduct themselves wholly by their own will. Perhaps their creation 9 and rise from nothing appeared to them an event beyond credibility, perhaps they imagined it the effect of destiny.
But, however it came to pass that they deserted their station, the Supreme Being thought it not proper to divest them of existence, 1 but chose rather to display his wisdom, his power, and, in the conclusion, his justice, by defeating all their measures; which will produce events quite contrary to their intention, and end only in their own confusion. The disobedience of man has not been unpunish'd, for it was reasonable that sin should deprive man of that felicity which was decreed as a reward for his perseverance in innocence.
But as man was seduced and tempted from his innocence, he is become in his fallen state an object of compassion, and the design of the tempter was disappointed. The life of man was prolong'd, that he might by repentance obtain a better state, and perpetuate among his posterity the memory of the event of which he had been witness. The infinite knowledge, and perfect justice of God distinguish Page The blessed spirits have seen, from that time, birth given to a new order of creatures, which enter upon their existence amidst the darkness of ignorance, 4 and live in the midst of a thousand infirmities and imperfections, which sufficiently evidence that a great part of their behaviour is culpable and irregular.
They enquire after the original of their existence; they enquire indeed as it were in the dark, but yet discover it, and though they trace it only in their own world, 6 they find sufficient evidence of it there. They are instructed in the will of their Creator by the motions of their own minds. These are arguments, that God calls them to please him, and offers them his grace; and the assistances which he grants them upon their petitions, are a full conviction that he accepts their service.
I now resume my first supposition, and imagine myself enter'd into the service of these two exalted philosophers, 7 and expect that in recompence of my affection and fidelity, they Page What answer do I receive? One that fills me with surprize, 9 and almost extinguishes my hopes. I am now sent far enough away. I have the horse for my preceptor, and am to pursue my enquiries under the tuition of the ox, being doom'd to remain in utter ignorance of my condition, till those two learned doctors have acquainted themselves with the reasons of their master's proceedings.
Will not those absurdities, which are the reproach of man, find an end till the horse and the ox shall cease to be brutes? And is man to be so long without knowing whether he contradicts himself? Have poets so extensive a privilege as that they may boldly assert the wildest paradoxes, provided they utter them in sounding language?
I need not wait till the horse and ox make a discovery of their reasoning abilities, to know what passes within myself. I am conscious, that it is in my power to make a good use of my liberty, and that I may likewise abuse it to bad purposes. I act one way or the other, according as I apply myself with greater or less diligence, or observe with more or less care, the precepts of the wise, and examples of the good. From what passes in myself, I can guess what passes in the breasts of others. When a man gives himself up to sensuality, or abandons himself to pride, he forgets his nature, and his duty, and degrades himself to the life of a brute; he sets himself free from all restraint, and acknowledges no superior direction.
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Proceeding from one excess to another, he carries his sensuality beyond the brutes, or demands the respect and honours due to a divinity. Don't maintain then more that man is imperfect: Le ciel l'a forme tel qu'il doit etre en effect, 7 Heaven him hath formed such as he ought to be in effect, Tout annonce dans lui la sagesse profonde All declares in him the wisdom profound Du Dieu qui l'a cree pour habiter ce monde. This is a very hasty conclusion. The horse and the ox are entirely ignorant of the reasons for which they are made to act in the manner they do.
We therefore cannot arrive at knowing whether we are perfect or imperfect, or what are our degrees of perfection. I know not the sentiments of the horse, or the ox; I therefore am unacquainted with my own sentiments, and all endeavours to enlighten my mind will be to no purpose. Upon what is this decision founded? Man, says Mr Pope, is perfect as he ought. Has he forgot the weakness, littleness, and blindness of man? Can apart contain the whole? Has his soul pervaded and look'd through the universal system? Man was created such as he ought to be; he has degraded himself, not by the will of God, 1 but by his own fault.
Those impressions that are still discoverable of the wisdom of his Creator are the remains of his primitive state. Can a bolder assertion be easily met with? Or one more exposed to the frequent censures thrown, by Mr Pope, upon rash conclusions? Are all men equally perfect, either in a physical or a moral sense? Can it be said of a lame or a blind man, 3 of a drunkard, a cheat, or a perjur'd villain, that he is as perfect as he ought?
Very strong proofs were necessary for the support of such a position, so new and unexpected as this. But Mr Pope puts us off with crying out, His Time a Moment, and a Point his Space 4 Is so exaggerated an assertion to be made good by figurative terms, and expressions yet more hyperbolical, and in a literal sense evidently false? If offering such arguments to the reader is not throwing dust into his eyes, I know not what kind of writing falls properly under that censure.
Let us then make use of the moment while it lasts, and since we cannot attain any solid knowledge of truth, let us give up our lives to diversions and inattention; 6 and for such a scheme what place more proper than a court? I survey in my imagination a circle of these pretended philosophers, who being engaged in the study of man, and having toil'd a long time at the subject, 7 conclude that he is an assemblage of contradictions, that if he must not be owned imperfect, it is because he is as perfect as he ought, and he would in a state of greater perfection have been ill-adapted to his Page A curiosity to pry into futurity, and inform ourselves beforehand of distant events, is a temper that does not become Page But without this happy ignorance — Who could suffer being here below?
It was well known to saints and martyrs, 5 that they exposed themselves to a death painful and ignominious in the eyes of the world, but they nevertheless applied themselves to their duty with calmness and content. Beasts give very evident proofs that they are afraid of blows and of pain, but it no way appears that they have any idea of death, or any apprehensions about it.
But with regard to man, a frequent 9 reflection upon the certainty of death will very much assist him to conduct his life wisely, and conclude it happily. In this religion and common sense agree; and as man must equally divest himself of both to cry out, 1 Page God has favour'd man with abilities sufficient for making, upon things not altogether beyond their power, or wholly separated from the circumstances that encompass them, such conjectures, as capacitate them to conduct themselves with prudence and success, and to give good advice to such as want it.
But God, whose views of futurity are infinitely more clear than man's, and who has the sovereign disposal of all events, very often mercifully disappoints human designs, because the disappointment is more to our advantage than success. There is yet another kind of testimony, 6 concerning which it is of infinite consequence that they should attain the clearest knowledge, which God will not fail to grant them, if they ask it with ardent zeal and true sincerity. By the confession of Mr Pope himself, evidences of goodness and wisdom shine in all his works, and particularly in man: Wisdom always tends to some end.
As our Maker has be-stow'd feet upon us, he evidently intends that we should walk upon them, and convey ourselves by the help of them to any place where our presence is required: We need only observe ourselves and the objects about us, and we may make infinite additions to the knowledge of our end. If self-love were not implanted in our natures, the infinite and almighty goodness of God would have heap'd his gifts upon us in vain, since we should be insensible of his benefits. He would have us love ourselves; that is, according to the strictest sense of the word, he would have us esteem ourselves, and employ our utmost diligence to improve our condition.
But what can we find estimable in ourselves? We ought to reverence and love ourselves as we are his work. This is a sufficient reason why we should be afraid of dishonouring ourselves. We perceive ourselves capable of gratitude; and what object is so worthy of our gratitude and thanks as the Supreme Being from whom we have receiv'd all that we enjoy? What ought we more ardently to wish, than that we may perform our duty to him? For surely we can propose to ourselves no advantage that can be compared with the true, the glorious and transporting pleasure of devoting ourselves to his service: Is not this a new subject of thanksgiving and admiration?
He had made us capable of attaining knowledge; and certainly no knowledge can contribute to the perfection of our nature like that of his will. Nor can it be conceived that his infinite goodness would refuse to let us succeed in our enquiries after that obedience which is the proper expression of our zeal and devotion. For this happy discovery we need not soar to the skies, or plunge into the deeps.
His laws are engraven on our hearts, and our first duty is to acquaint ourselves with them: We may, indeed, make an offer to him of ourselves as we are, but we can give him nothing, nor add any thing to the fulness of his felicity, which is incapable of want. But he gives us an opportunity of assisting our fellow-creatures.
Every man has a claim to our love and esteem, since he, like ourselves, is the work of that being whom we worship; a creature of the same order, and equally favour'd with his regard. Thus, as we pursue our enquiry, morality unfolds itself by degrees, and Page Perhaps Mr Pope confines himself to write to minds of greater penetration than mine, and for that reason some things may be obscure to me, which to his favourite readers are perfectly clear. By the just balance 4 does he mean, in this place, that by which vice and virtue are duly recompensed?
Is it Mr Pope's opinion, that every thing is the immediate act of God, and he directs equally the dagger by which the hero dies, and the shot that brings a sparrow from the wing? The more reputation an author is arriv'd at, the more cautious ought he to be, that nothing drops from his pen, 7 from which men of corrupt inclinations may take advantages in opposing religion. If he affirms nothing more, than that the unchangeable felicity of the Supreme Being suffers no more interruption from the murder of a hero, than the fall of a sparrow, his notion ought to be that of all mankind.
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Baiser du Sang Le. Baiser du prince Le. Baiser pour mon prince un. Ballad With A Solitary Blade. Be x Boy Magazine. Beautiful man in material room. Beauty and the devil. Because I dislike Math. Bienvenue au Wakusei Drops - Sentimental Comedy. Bienvenue dans la NHK. Blaue Rosen Saison 2. Blue - Kozue Chiba. Blue - Nananan Kiriko. Bride of the death. Butterfly in the air.
Cage de la Mante Religieuse la. Can't i hate you? Caveau des 11 Cygnes le. Celui que j'aime, ou presque. Charming a penniless writer. Chemin des fleurs le. Chocolat Noisette - Artbook. Cold, my lover of absolute zero. Collection Yaoi - Pack. Colline aux coquelicots la. Color of the Heart. Comme un chat sur un sol.
Comment je me suis fait adopter. Comment je suis devenu majordome. Comment ne pas t'aimer. Comment prendre soin du fils prodigue? Couleurs de l'amour les. Coy - Crush On You. Crying Kitty - Jeux dangereux. Crystal sky of yesterday. Daddy please fall in love. Dans un coin de ciel nocturne. Danseuse sous contrat Une. Days of Mimura et Kataragi. Densha otoko - L'homme du train. Des milliers de larmes - Sentimental Comedy.
Destins Paralleles - Elle. Destins Paralleles - Lui. Dis moi que tu m'aimes. Dites moi que j'existe. Dix-huit et Vingt ans. Docteur lapin et Mister tigre! Don't worry, Be happy. Donne moi ton amour! Du haut de mon monde. Elle et lui - Kare kano. Emma - Classique en manga. Empreinte de la passion l'. En sautant dans le vide. Encore une nuit blanche. Enfants de Saphir les. Entre toi et moi. Epinard de Yukiko l'. Epouse du Cheik l'. Epouse du Dieu de l'eau l'. Erotic men's tea house. Erreur de calcul Une. Erreur de jeunesse une. Etranger de la plage l'.
Fall in love with me. Faster than a kiss. Faucon solitaire a besoin de compagnie le. Femmes du zodiaque les. Fil du destin le. Fille de Shanghai la. Fille de la plage la.
SOUPÇON - Definition and synonyms of soupçon in the French dictionary
Fille du Temple aux Chats la. Fleur du sommeil la - Sentimental Comedy. Fleur et le vampire la. Fragments d'amour - Sakka. From 5 to 9. Fruit de toutes les convoitises le. Fruits Basket - Another. Full moon - A la recherche de la pleine lune. Gakuen Ouji - Playboy Academy. Game - Entre nos corps. Garden of words - Roman. Glare at you, Because i love you! Glasses, love and blue bird. Gokinjo, une vie de quartier. Good Morning Little Briar-Rose.
Synonyms and antonyms of soupçon in the French dictionary of synonyms
Good-bye my princess lolita. Hana wa saku ka. Haru Hana - Sentimental Comedy. He is a Nebbish. He is a perfect man. He's a negative heroine. Heure des secrets l'. Hikari no Densetsu - Cynthia ou le Rythme de la Vie. Homme qui parlait d'amour l'.
Honey Blood - Manhwa. Honneur d'un gentleman l'. How do you like cherry boy? How do you love me? How good was i? How many grams do you have love? How to keep a lonely dog. How to start the second love. Hyakunen Renbo - Un amour de cent ans. I am a darling. I can't understand you. I dream of love. I hate you sensei.