wherein we are placed, and a secret approbation of the Divine will in his conduct towards man.

A MAN, who uses his best endeavours to live according to the dictates of virtue and right reafon, has two perpetual fources of chearfulness, 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 bestowed upon him, and which, after millions of ages, will be ftill new, and ftill 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 first setting out, have made fo confiderable a progrefs, and which will be ftill receiving an increase of perfection, and consequently an increafe of happinefs? The consciousness of fuch a being spreads a perpetual diffuffion 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 fecond fource of chearfulness 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 firft faint difcoveries 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 immensity of love and mercy. In fhort, 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 thofe happy who defire it of him, and whose unchangeableness will secure us in this happiness to all eternity.

SUCH confiderations, which every one should perpetually cherish

E 3

cherish in his thoughts, will banish from us all that fecret heaviness of heart which unthinking men are subject 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 support it; and establish in us fuch an even and chearful temper, as makes us pleafing to ourselves, to thofe with whom we converfe, and to him whom we were made to please.

SPECTATOR.

CHA P. III.

ON SINCERITY.

TRU

RUTH and fincerity have all the advantages of appearance, and many more. If the fhew of any thing be good for any thing, I am sure 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 beft way for a man to seem to be any thing, is really to be what he would feem to be. Befides, it is often as troublefome to fupport the pretence of a good quality, as to have it; and if a man have it not, it is most likely he will be discovered to want it, and then all his labour to feem 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 perfonate and act a part long; for where truth is not at the bottom, nature will always be endeavouring to return, and will betray herfelf at one time or other. 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 confcience, 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 eafier, much the fafer and more fecure way of dealing in the world: it hath lefs of trouble and difficulty, of entanglement and perplexity, of danger and hazard init: it is the fhorteft and nearest way to our end, carrying us thither in a straight line, and will hold out and lait longeit. The arts of deceit and cunning continually grow weaker and lefs effectual and ferviceable to thofe that practife them; whereas integrity gains ftrength by use, and the more and longer any man practiseth it, the greater service 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 business 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 must 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.

Bur infincerity is very troublefome to manage; a hypocrite hath 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 faid 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 troublefome, and needs a great many more to make it good.

ADD to all this, that fincerity is the moft compendious wisdom, and an excellent inftrument for the fpeedy dispatch of business. It creates confidence in those we have to deal with, faves the labour of many inquiries, and brings things to an iffue in few words. It is like travelling in a plain beaten road, which commonly brings a man fooner to his journey's end, than by-ways, in which men often lofe themfelves. In a word, whatsoever convenience may be thought to be in falfhood and diffimulation, it is foon over; but the inconvenience of it is perpetual, because it brings a man under an everlafting 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 ferve his turn, neither truth nor falfhood.

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 respects 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 whilft he is in it, let him make ufe of truth and fincerity in all his words and actions, for nothing but this will hold out

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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.

ΟΝ Η Ο

IV.

NOUR.

VERY principle that is a' motive to good actions ought

E to be encouraged, fince men are of fo different a make,

that the fame principle does not work equally upon all minds. What fome men are prompted to by confcience, 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 ac-tion, 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 grace-ful and ornamental to human nature. The religious man