and humble lamenting it; when the vigorous are exhausting themselves in struggles with their own condition, and the old and the wise retiring from the contest, in weariness and despondency; we may be content, at last, to conclude, that if happiness had been to be found, some would have found it, and that it is vain to search longer for what all have missed.
But though our obstinacy should hold out, against common experience and common authority, it might at least give way to the declaration of Solomon, who has left this testimony to succeeding ages, that all human pursuits and labours are vanity. From the like conclusion made by other men, we may escape, by considering, that their experience was small, and their power narrow; that they pronounced with confidence upon that which they could not know; and that many pleasures might be above their reach, and many more beyond their observation; they may be considered, as uttering the dictates of discontent, rather than persuasion; and as speaking not so much of the general state of things, as of their own share, and their own situation.
But the character of Solomon leaves no room for subterfuge; he did not judge of what he did not know. He had in his possession, whatever power and riches, and, what is still more, whatever wisdom and knowledge could confer. As he understood the vegetable creation, from the cedar of Libanus, to the hysop on the wall; so there is no doubt, but he had taken a survey of all the gradations of human life, from the throne of the prince, to the shepherd's cottage. He had in his hand all the instruments of happiness, and in his mind the skill to apply them. Every power of delight which others possessed, he had authority to summon, or wealth to purchase; all that royal prosperity could supply, was accumulated upon him; at home he had peace, and in foreign countries he had honour; what every nation could supply, was poured down before him. If power be grateful, he was a king; if there be pleasure in knowledge, he was
