THE cure for the greatest part of human miseries is not radical, but palliative. Infelicity is involved in corporeal nature, and interwoven with our being; all attempts therefore to decline it wholly are useless and vain: the armies of pain send their arrows against us on every side, the choice is only between those which are more or less sharp, or tinged with poison of greater or less malignity; and the strongest armour which reason can supply, will only blunt their points, but cannot repel them.
The great remedy which heaven has put in our hands is patience, by which, though we cannot lessen the torments of the body, we can in a great measure preserve the peace of the mind, and shall suffer only the natural and genuine force of an evil, without heightening its acrimony, or prolonging its effects.
There is indeed nothing more unsuitable to the nature of man in any calamity than rage and turbulence, which, without examining whether they are not sometimes impious, are at least always offensive, and incline others rather to hate and despise than to pity and assist us. If what we suffer has been brought upon us by ourselves, it is observed by an ancient poet, that patience is eminently our duty, since no one should be angry at feeling that which he has deserved.
Leniter ex merito quicquid patiare serendum est (Let pain deserved without complaint be borne).
And surely, if we are conscious that we have not contributed to our own sufferings, if punishment falls upon innocence, or disappointment happens to industry and prudence, patience, whether more necessary or not, is much easier, since our pain is then without aggravation, and we have not the bitterness of remorse to add to the asperity of misfortune.
In those evils which are allotted to us by providence, such deformity, privation of any of the senses, or old age, it is always to be remembered, that impatience can have no present effect, but to deprive us of the consolations which our condition admits, by driving away from us those by whose conversation or advice we might be amused or helped; and that with regard to futurity it is yet less to be justified, since, without lessening the pain, it cuts off the hope of that reward, which he by whom it is inflicted will confer upon them that bear it well.
In all evils which admit a remedy, impatience is to be avoided, because it wastes that time and attention in complaints, that, if properly applied, might remove the cause. Turenne, among the acknowledgements which he used to pay in conversation to the memory of those by whom he had been instructed in the art of war, mentioned one with honour who taught him not to spend his time in regretting any mistake which he had made, but to set himself immediately and vigorously to repair it.
Patience and submission are very carefully to be distinguished from cowardice and indolence. We are not to repine, but we may lawfully struggle; for the calamities of life, like the necessities of nature, are calls to labour and exercises of diligence. When we feel any pressures of distress, we are not to conclude that we can only obey the will of heaven by languishing under it, any more than when we perceive the pain of thirst we are to imagine that water is prohibited. Of misfortune it never can be certainly known whether, as proceeding from the hand of GOD, it is an act of favour, or of punishment: but since all the ordinary dispensations of providence are to be interpreted according to the general analogy of things, we may conclude that we have a right to remove one inconvenience as well as another; that we are only to take care lest we purchase ease with guilt; and that our Maker's purpose, whether of reward or severity, will be answered by the labours which he lays us under the necessity of performing.
This duty is not more difficult in any state than in diseases intensely painful, which may indeed suffer-such exacerbations as seem to strain the powers of life to the utmost stretch, and leave very little of the attention vacant to precept or reproof. In this state the nature of man requires some indulgence, and every extravagance but impiety may be easily forgiven him. Yet, lest we should think ourselves too soon entitled to the mournful privileges of irresistible misery, it is proper to reflect, that the utmost anguish which human wit can contrive, or human malice can inflict, has been home with constancy; and that if the pains of disease be, as I believe they are, sometimes greater than those of artificial torture, they are therefore in their own nature shorter, the vital frame is quickly broken, or the union between soul and body is for a time suspended by insensibility, and we soon cease to feel our maladies when they once become too violent to be home. I think there is some reason for questioning whether the body and mind are not so proportioned, that the one can bear all that can be inflicted on the other, whether virtue cannot stand its ground as long as life, and whether a soul well principled will not be separated sooner than subdued.
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