The Young Lady's Mentor. UnknownЧитать онлайн книгу.
earnest to try to speak the truth from your heart, in the smallest as well as in the greatest things, you will be surprised to find how difficult it is. Carelessness, false shame, a desire for admiration, a vanity that leads you to disclaim any interest in that which you cannot obtain,—these are all temptations that beset your path, and ought to terrify you against adding the chains of habit to so many other difficulties.
There is one more point of view in which I wish you to consider this subject; that, namely, of "honesty being the best policy." There is no falsehood that is not found out in the end, and so turned to the shame of the person who is guilty of it. You may perpetually dread, even at present, the eye of the discriminating observer; she can see through you, even at the very moment of your committal of sin; she quickly discovers that it is your habit to depreciate people or things, only because you are not in your turn valued by them, or because you cannot obtain them; she can see, in a few minutes' conversation, that it is your habit to say that you are admired and loved, that your society is eagerly sought for by such and such people, whether it be the case or not. Quick observers discover in a first interview what others will not fail to discover after a time. They will then cease to depend upon you for information on any subject in which your own interest or your vanity is concerned. They will turn up their eyes in wonder, from habit and politeness, not from belief. They will always suspect some hidden motive for your words, instead of the one you put forward; nay, your giving one reason for your actions will, by itself alone, set them on the search to discover a different one. All this, perhaps, will in many cases take place without their accusing you, even in their secret thoughts, of being a liar. They have only a vague consciousness that you are, it may be involuntarily, quite incapable of giving correct information.
The habitual, the known truth-speaker, occupies a proud position. Alas! that it should be so rare. Alas! that, even among professedly religious people, there should be so few who speak the truth from the heart; so few to whom one can turn with a fearless confidence to ask for information on any points of personal interest. I need not to be told that it is during childhood that the formation of strict habits of truthfulness is at once most sure and most easy. The difficulty is indeed increased ten thousandfold, when the neglect of parents has suffered even careless habits on this point to be contracted. The difficulties, however, though great, are not insuperable to those who seek the freely-offered grace of God to help them in the conflict. The resistance to temptation, the self-control, will indeed be more difficult when the effort begins later in life; but the victory will be also the more glorious, and the general effects on the character more permanent and beneficial. Not that this serves as any excuse for the cruel neglect of parents, for they can have no certainty that future repentance will be granted for those habits of sin, the formation of which they might have prevented.
Dwelling, however, even in thought, on the neglect of our parents can only lead to vain murmurings and complainings, and prevent the concentration of all our energies and interest upon the extirpation of the dangerous root of evil.
In this case, as in all others, though the sin of the parent is surely visited on the children, the very visitation is turned into a blessing for those who love God. To such blessed ones it becomes the means of imparting greater strength and vigour to the character, from the perpetual conflicts to which it is exposed in its efforts to overcome early habits of evil.
Thus even sin itself is not excepted from the "all things" that "work together for good to them that love God."36
LETTER IV.
ENVY
It is, perhaps, an "unknown friend" only who would venture to address a remonstrance to you on that particular sin which forms the subject of the following pages; for it seems equally acknowledged by those who are guilty of it, and those who are entirely free from its taint, that there is no bad quality meaner, more degrading, than that of envy. Who, therefore, could venture openly to accuse another of such a failing, however kind and disinterested the motive, and still be admitted to rank as her friend?
There is, besides, a strong impression that, where this failing does exist, it is so closely interwoven with the whole texture of the character, that it can never be separated from it while life and this body of sin remain. This is undoubtedly thus far true, that its ramifications are more minute, and more universally pervading, than those of any other moral defect; so that, on the one hand, while even an anxious and diligent self-examination cannot always detect their existence, so, on the other, it is scarcely possible for its victims to be excited by an emotion of any nature with which envy will not, in some manner or other, connect itself. It is still further true, that no vice can be more difficult of extirpation, the form it assumes being seldom sufficiently tangible to allow of the whole weight of religious and moral motives being brought to bear upon it. But the greatest difficulty of all is, in my mind, the inadequate conception of the exceeding evil of this disposition, of the misery it entails on ourselves, the danger and the constant annoyance to which it exposes all connected with us. Few would recognise their own picture, however strong the likeness in fact might be, in the following vivid description of Lavater's:—"Lorsque je cherche à représenter Satan, je me figure une personne que les bonnes qualités d'autrui font souffrir, et qui se réjouit des fautes et des malheurs du prochain."
Analyze strictly, however, during even this one day, the feelings that have given you the most annoyance, and the contemplated or executed measures of deed or word to which those feelings have prompted you, and you must plead guilty to the heinous charge of "rejoicing at your brother's faults and misfortunes." It is not so much, indeed, with relation to important matters that this feeling is excited within you. If you hear of your friends being left large fortunes, or forming connections calculated to promote their happiness, you are not annoyed or grieved: you may even, perhaps, experience some sensations of pleasure. If, however, the circumstances of good fortune are brought more home to yourself, perhaps into collision with yourself, by being of a more trifling nature, you often experience a regret or annoyance at the success or the happiness of others, which would be ludicrous, if it were not so wicked. Neither is there any vice which displays itself so readily to the keen eye of observation: even when the guarded tongue restrains the disclosure, the expression of the lip and eye is unmistakeable, and gradually impresses a character on the countenance which remains at times when the feeling itself is quite dormant. Only contemplate your case in this point of view: is it not, when dispassionately considered, shocking to think, that when a stranger hopes to gratify you by the praise, the judicious and well-merited praise, of your dearest friend, a pang is inflicted on you by the very words that ought to sound as pleasant music in your ears? I have even heard some persons so incautious, under such circumstances, as to qualify the praise that gives them pain, by detracting from the merits of the person under discussion, though that person be their particular friend. This is done in a variety of ways: her merits and advantages may be accounted for by the peculiarly favouring circumstances in which she has been placed; or different disparaging opinions entertained of her, by other people better qualified to judge, may also be mentioned. Now, many persons thus imprudent are by no means utterly foolish at other times; yet, in the moment of temptation from their besetting sin, they do not observe how inevitable it is that the stranger so replied to should immediately detect their unamiable motives, and estimate them accordingly.
You will not, perhaps, fall into so open a snare, for you have sufficient tact and quickness of perception to know that, under such circumstances, you must, on your own account, bury in your bosom those emotions of pain which I much fear you will generally feel. It is not, however, the outward expression of such emotions, but their inward experience, which is the real question we are considering, both as regards your present happiness and your eternal interest. Ask yourself whether it is a pleasurable sensation, or the contrary, when those you love (I am still putting a strong case) are admired and appreciated, ire held up as examples of excellence? If you love truly, if you are free from envy, such praise will be far sweeter to your ears than any bestowed on yourself could ever be. Indeed, it might be considered a sufficient punishment for this vice, to be deprived of the deep and virtuous sensation of delight experienced by the loving heart when admiration is warmly expressed for the objects of their affection.
There has been a time when I should have scornfully rejected the supposition that such a failing as envy could exist in companionship with aught that
Rom. viii. 28.