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A MAN, who uses his best endeavours to live according to the dictates of virtue and right reafon, has two perpetual fources of cheerfulness, in the confideration of his own nature, and of that Being on whom he has a dependence. If he looks into himself, he cannot but rejoice in that existence, which is fo lately beftowed upon him, and which, after millions of ages, will be ftill new, and still in its beginning. How many self-congratulations naturally rife in the mind, when it reflects on this its entrance into eternity; when it takes a view of those improveable faculties, which in a few years, and even at its firft fetting out, have made fo confiderable a progress, and which will be ftill receiving an increase of perfection, and confequently an increase of happinefs? The consciousness of such a being spreads a perpetual diffufion of joy through the foul of a virtuous man, and makes him look upon himself every moment as more happy than he knows how to conceive.

THE second source of cheerfulness to a good mind, is its confideration of that Being on whom we have our dependence, and in whom, though we behold him as yet but in the first faint discoveries of his perfections, we fee every thing that we can imagine as great, glorious, or amiable. We find ourselves every where upheld by his goodness, and furrounded with an immenfity of love and mercy. In short, we depend upon a Being, whofe power qualifies him to make us happy by an infinity of means, whofe goodness and truth engage him to make those happy who defire it of him, and whofe unchangeablenefs will fecure us in this happiness to all eternity.

SUCH Confiderations which every one should perpetually cherish in his thoughts, will banish from us all that fecret heavinefs of heart which unthinking men are fubject to when they

lie under no real affliction; all that: anguish which we may feel from any evil that actually oppreffes us; to which I may likewife add thofe little cracklings of mirth and folly that are apter to betray virtue than fupport it; and establish in us fuch an even and cheerful temper, as makes us pleafing to ourselves, to those with whom we converse, and to him whom we are made to please.

SPECTATOR

CHAP. III.

ON SINCERITY..

TRUTH and fincerity have all the advantages of ap pearance, and many more. If the fhew of any thing be good. for any thing, I am fure the reality is better; for why does any man diffemble, or feem to be that which he is not, but because he thinks it good to have the qualities he pretends to For to counterfeit and diffemble, is to put on the appearance of fome real excellency. Now the best way for a man to feem to be any thing, is really to be what he would feem to be. Besides, it is often as troublesome to fupport the pretence of a good quality, as to have it ; and if a man have it not, it is moft likely he will be difcovered to want it, and then all his labour to seem to have it is loft. There is fomething unnatural in painting, which a skilful eye will eafily difcern from native beauty and complexion.

Ir is hard to personate and act a part long; for where truth is not at the bottom, nature will always be endeavouring to return, and will betray herself at one time or other...

Therefore

Therefore if any man think it convenient to feem good, let. him be fo indeed, and then his goodness will appear to every one's fatisfaction; for-truth is convincing, and carries its own light and evidence along with it, and will not only commend us to every man's conscience, but, which is much more, to God, who fearcheth our hearts. So that upon all accounts fincerity is true wifdom. Particularly as to the affairs of this world, integrity hath many advantages over all the artificial modes of diffimulation and deceit. It is much the plainer and easier; much the fafer and more fecure way of dealing in the world; it hath less of trouble and difficulty, of entanglement and perplexity, of danger and hazard in it it is the fhorteft and nearest way to our end, carrying us thither in a ftraight line, and will hold out and last longeft. The arts of deceit and cunning continually grow weaker and lefs effectual and ferviceable to thofe that practife them; whereas integrity gains ftrength by ufe, and the more and longer any man practiseth it, the greater fervice it does him, by confirming his reputation, and encouraging thofe with whom he hath to do, to repose the greatest confidence in him, which is an unspeakable advantage in bufinefs and the affairs of life.

A DISSEMBLER must always be upon his guard, and watch himself carefully, that he do not contradict his own pretenfions; for he acts an unnatural part, and therefore muft put a continual force and restraint upon himself. Whereas he that acts fincerely hath the easiest task in the world; because he follows Nature, and fo is put to no trouble and care about his words and actions; he needs not invent any pretences before hand, nor make excufes afterwards, for any thing he hath faid or done.

BUT

BUT infincerity is very troublesome to manage; a hypocrite has fo many things to attend to, as make his life a very perplexed and intricate thing. A liar hath need of a good memory, left he contradict at one time what he said at another; but truth is always confiftent with itself, and needs nothing to help it out; it is always near at hand, and fits upon our lips; whereas a lie is troublesome, and i needs a great many more to make it good..

ADD to all this, that fincerity is the most compendious wisdom, and an excellent inftrument for the fpeedy despatch of bufinefs: It creates confidence in those we have to deal with, faves the labour of many inquiries, and brings things to an iffue in a few words. It is like travelling in a plain beaten road, which commonly brings a man fooner to his journey's end, than bye-ways, in which men often lofe themfelves. In a word, whatfoever convenience may be thought to be in falfehood and diffimulation, it is foon over; but the inconvenience of it is perpetual, because it brings a man under an everlasting jealousy and fufpicion, fo that he is not believed when he speaks truth, nor trufted when perhaps he means honeftly. When a man hath once forfeited the reputation of his integrity, nothing will then serve his turn-neither truth nor falfehood.

INDEED, if a man were only to deal in the world for a day, and should never have occafion to converse more with mankind, never more need their good opinion or good word, it were then no great matter (as far as refpects the affairs of this world) if he spent his reputation all at once, and ventured it at one throw. But if he be to continue in the world, and would have the advantage of reputation whilst he is in it, let him make use of truth and fincerity in all his words and actions, for nothing but this will hold out

to

to the end. All other arts may fail, but truth and integrity will carry a man through, and bear him out to the last. TILLOTSON.

CHAP. IV.

ON HONOUR.

EVERY principle that is a motive to good,actions ought

to be encouraged, fince men are of fo different a make, that the fame principle does not work equally upon all minds. What some men are prompted to by conscience, duty, or religion, which are only different names for the fame thing, others are prompted to by honour.

THE fenfe of honour is of fo fine and delicate a nature, that it is only to be met with in minds which are naturally noble, or in fuch as have been cultivated by great examples, or a refined education. This effay therefore is chiefly defigned for those who by means of any of these advantages are, or ought to be actuated by this glorious principle.

BUT as nothing is more pernicious than a principle of action, when it is misunderstood, I fhall confider honour with refpect to three forts of men. First of all with regard to those who have a right notion of it. Secondly, with regard to those who have a mistaken notion of it And, thirdly, with regard to those who treat it as chimerical, and turn it into ridicule.

IN the first place true honour, though it be a different principle from religion, is that which produces the fame effects. The lines of action, though drawn from different parts, terminate in the fame point. Religion embraces virtue, as it is enjoined by the laws of God; honour, as it is graceful and ornamental to human nature. The religious man

fears,

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