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fatal, and because nothing but attention is necessary to defeat them.

One sophism by which men persuade themselves that they have those virtues which they really want, is formed by the substitution of single acts for habits. A miser who once relieved a friend from the danger of a prison, suffers his imagination to dwell for ever upon his own heroick generosity; he yields his heart up to indignation at those who are blind to merit, or insensible to misery, and who can please themselves with the enjoyment of that wealth, which they never permit others to partake. From any censures of the world, or reproaches of his conscience, he has an appeal to action and to knowledge: and though his whole life is a course of rapacity and avarice, he concludes himself to be tender and liberal, because he has once performed an act of liberality and tenderness.

As a glass which magnifies objects by the approach of one end to the eye, lessens them by the application of the other, so vices are extenuated by the inversion of that fallacy, by which virtues are augmented. Those faults which we cannot conceal from our own notice, are considered, however frequent, not as habitual corruptions, or settled practices, but as casual failures, and single lapses. A man who has from year to year set his country to sale, either for the gratification of his ambition or resentment, confesses that the heat of party now and then betrays the severest virtue to wcasures that cannot be seriously defended. He that spends his days and nights in riot and debauchery, owns that his passions oftentimes overpower his resolutions. But each comforts



himself that his faults are not without precedent, for the best and the wisest men have given way to the violence of sudden temptations.

There are men who always confound the praise of goodness with the practice, and who believe them, selves mild and moderate, charitable and faithful, because they have exerted their eloquence in commendation of mildness, fidelity, and other virtues. This is an errour almost universal among those that converse much with dependents, with such whose fear or interest disposes them to a seeming reverenco for any declamation, however enthusiastick, and submission to any boast, however arrogant. Having none to recall their attention to their lives, they rate themselves by the goodness of their opinions, and forget how much more easily men may show their virtue in their talk than in their actions.

The tribe is likewise very numerous of those who regulate their lives, not by the standard of religion, but the measure of other men's virtue; who lull their own remorse with the remembrance of crimes more atrocious than their own, and seem to believe that they are not bad while another can be found


For escaping these and a thousand other deceits, many expedients have been proposed. Some have recommended the frequent consultation of a wise friend, admitted to intimacy, and encouraged to sin, cerity. But this appears a remedy by no means adapted to general use : for in order to secure the virtue of one, it presupposes more virtue in two than will generally be found. In the first, such a desire of rectitude and amendment, as may incline him to hear his own accusation from the mouth of him whom he esteems, and by whom, therefore, he will always hope that his faults are not discovered; and in the second, such zeal and honesty, as will make him content for his friend's advantage to lose his kindness.

A long life may be passed without finding a friend in whose understanding and virtue we can equally confide, and whose opinion we can value at once for its justness and sincerity. A weak man, however honest, is not qualified to judge. A man of the world, however penetrating, is not fit to counsel. Friends are often chosen for similitude of manners, and therefore each palliates the other's failings, because they are his own. Friends are tender, and unwilling to give pain, or they are interested, and fearful to offend.

These objections have inclined others to advise, that he who would know himself, should consult his enemies, remember the reproaches that are vented to his face, and listen for the censures that are uttered in private. For his great business is to know his faults, and those malignity will discover, and resentment will reveal. But this precept may be often frustrated; for it seldom happens that rivals or opponents are suffered to come near enough to know our conduct with so much exactness as that conscience should allow and reflect the accusation. The charge of an enemy is often totally false, and commonly so mingled with falsehood, that the mind takes advantage from the failure of one part to discredit the rest, and never suffers any disturbance afterward from such partial reports.


Yet it seems that enemies have been always found by experience the most faithful monitors; for adversity has ever been considered as the state in which a man most easily becomes acquainted with himself, and this effect it must produce by withdrawing flatterers, whose business it is to bide our weaknesses from us, or by giving loose to malice, and license to reproach; or at least by cutting off those pleasures which called us away from meditation on our own conduct, and repressing that pride which too easily persuades us that we merit whatever we enjoy. Part of these benefits it is in every man's

power to procure to himself, by assigning proper portions of his life to the examination of the rest, and by putting himself frequently in such a situation, by retirement and abstraction, as may weaken the influence of external objects. By this practice he may obtain the solitude of adversity, without its melaucholy, its instructions without its censures, and its sensibility without its perturbations.

The necessity of setting the world at a distance from us, when we are to take a survey of ourselves, has sent many from high stations to the severities of a monastick life; and, indeed, every man deeply engaged in business, if all regard to another state be not extinguished, must have the conviction, though, perhaps, not the resolution of Valdesso, who, when he solicited Charles the Fifth to dismiss him, being asked, whether he retired upon disgust, answered that he laid down his commission, for no other reason but because there ought to be some time for sober reflection between the life of a soldier and his death.


There are few conditions which do not entangle us with sublunary hopes and fears, from which it is necesa sary

to be at intervals disencumbered, that we may place ourselves in his presence who views effects in their causes, and actions in their motives; that we may, as Chillingworth expresses it, consider things as if there were no other beings in the world but God and ourselves; or, to use language yet more awful, may commune with our own hearts, and be still.

Death, says Seneca, falls heavy upon him who is too much known to others, and too little to himself; and Pontanus, a man celebrated among the early restorers of literature, thought the study of our own hearts of so much importance, that he has recommended it from his tomb. Sum Joannes Jovianus Pontanus, quem amaverunt bonæ musa, suspererunt viri probi, honestarerunt reges domini; jam scis qui sim, vel qui potius fuerim; ego vero te, hospes, noscere in tenebris nequeo, sed teipsum ut noscas rogo. “ I am Pontanus, beloved

by the powers of literature, admired by men of worth, "and dignified by the monarchs of the world. Thou “knowest now who I am, or more properly who I was. “ For thee, stranger, I who am in darkness cannot s know thee, but I entreat thee to know thyself.”

I hope every reader of this paper will consider himself as engaged to the observation of a precept, which the wisdom and virtue of all ages have concurred to enforce: a precept, dictated by philosophers, inculcated by poets, and ratified by saints.

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