that they give the animal fpirits their proper play, and, by keeping up the ftruggle in a just balance, excite a very pleafing and agreeable fenfation. Let the caufe be what it will, the effect is certain; for which rea on, the poets afcribe to this particular colour the epithet of chearful. To confider further this double end in the works of nature, and how they are, at the fame time, both useful and entertaining, we find that the most important parts in the vegetable world are thofe which are the most beautiful. Thefe are the feeds by which the feveral races of plants are propagated and continued, and which are always lodged in flowers or bloffoms. Nature feems to hide her principal defign, and to be industrious in making the earth gay and delightful, while the is carrying on her great work, and intent upon her own prefervation. The hutbandman, after the fame manner, is employed in laying put the whole country into a kind of garden or landskip, and making every thing file about him, whilft, in reality, he thinks of nothing but of the harveft, and increase which is to arife from it. We may further obferve how Providence has taken care to keep up this chearfulness in the mind of man, by having formed it after fuch a manner, as to make it capable of conceiving delight from feveral objects which feem to have very little ufe in them; as from the wildnefs of rocks and deferts, and the like grotefque parts of nature. Thofe who are versed in philofophy may fill carry this confideration higher, by obferving, that if matter had appeared to us endowed only with thofe real qualities which it actually poffelles, it would have made but a very joyJefs and uncomfortable figure; and why has Providence given it a power of prodacing in us fuch imaginary qualities, as tates and colours, founds and fmells, heat and cold, but that man, while he is converfant in the lower ftations of nature, might have his mind cheared and delighted with agreeable fenfations? In fhort, the whole univerfe is a kind of theatre filled with objects that either raise in us pleasure, amufement, or admiration. The reader's own thoughts will fuggeft to him the viciffitude of day and night, the change of feafons, with all that variety of fcenes which diversify the face of nature, and fill the mind with a perpetual fucceffion of beautiful and pleafing images. I shall not here mention the feveral en tertainments of art, with the pleafures of friendship, books, converfation, and other accidental diverfions of life, because I would only take notice of fuch incitements to a chearful temper, as offer themselves to perfons of all ranks and conditions, and which may fufficiently fhew us that Providence did not defign this world fhould be filled with murmurs and repinings, or that the heart of man fhould be involved in gloom and melancholy. I the more inculcate this chearfulness of temper, as it is a virtue in which our countrymen are obferved to be more deficient than any other nation. Melancholy is a kind of demon that haunts our island, and often conveys herself to us in an easterly wind. A celebrated French novelift, in oppofition to those who begin their romances with a flowery feafon of the year, enters on his ftory thus: In the gloomy month of November, when the people of England hang and drown themselves, a difconfolate lover walked out into the fields,' &c. Every one ought to fence against the temper of his climate or conftitution, and frequently to indulge in himself thofe confiderations which may give him a ferenity of mind, and enable him to bear up chearfully against thofe little evils and misfortunes which are common to human nature, and which, by a right improvement of them, will produce a fatiety of joy, and an uninterrupted happiness. At the fame time that I would engage my reader to confider the world in its most agreeable lights, I muft own there are many evils which naturally fpring up amidst the entertainments that are provided for us; but thefe, if rightly confidered, fhould be far from overcaiting the mind with forrow, or deftroying that chearfulness of temper which I have been recommending. This interfperfion of evil with good, and pain with pleasure, in the works of nature, is very truly afcribed by Mr. Locke, in his Eflay upon Human Understanding, to a moral reafon, in the following words: Beyond all this, we may find another reafon why God hath fcattered up and down feveral degrees of pleasure and pain, in all the things that environ and affect us, and blended them together, in almost all that our thoughts and fenfes have to do with; that we, finding imper⚫fection, diffatisfaction, and want of complete happinefs in all the enjoyments which the creatures can afford us, might • be be led to feek it in the enjoyment of him, with whom there is fulness of joy, and at whofe right hand are pleafures for • evermore.' Spectator. §zz. On Truth and Sincerity. Truth and reality have all the advantages of appearance, and many more. If the fhew of any thing be good for any thing, I am fure fincerity 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 fuch a quality as he pretends to? for to counterfeit and diffemble, is to put on the appearance of fome real excellency. Now the best way in the world for a man to feem to be any thing, is really to be what we would feem to be. Besides, that it is many times as troublesome to make good the pretence of a good quality, as to have it; and if a man have it not, it is ten to one but he is discovered to want it, and then all his pains and labour to seem to have it is loft. There is fomething unnatural in painting, which a fkilful eye will eafily difcern from native beauty and complexion. It 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 peep out and betray herfelf one time or other. Therefore, if any man think it convenient to feem good, let him be fo indeed, and then his goodnefs will appear to every body's fatisfaction; fo that, upon all accounts, fincerity is true wifdom. Particularly as to the affairs of this world, integrity hath many advantages over all the fine and artificial ways of diffimulation and deceit; it is much the plainer and eafier, much the fafer and more fecure way of dealing in the world; it has lefs 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 ftrait line, and will hold out and laft longeft. The arts of deceit and cunning do continually grow weaker, and lefs effectual and ferviceable to them that ufe them; whereas integrity gains ftrength by ufe; and the more and longer any man practifeth it, the greater fervice it does him, by confirming his reputation, and encouraging thofe with whom he hath to do to repole the greatest trust and confidence in him, which is an unspeakable advantage in the bufinefs and affairs of life. Truth is always confitent with itself, and needs nothing to help it out: it is always near at hand, and fits upon our lips, and is ready to drop out before we are aware; whereas a lie is troublesome, and fets a man's invention upon the rack, and one trick needs a great many more to make it good. It is like building upon a falfe foundation, which continually ftands in need of props to shore it up, and proves at laft more chargeable than to have raised a fubftantial building at firft upon a true and folid foundation; for fincerity is firm and fubftantial, and there is nothing hollow or unfound in it, and because it is plain and open, fears no difcovery; of which the crafty man is always in danger, and when he thinks he walks in the dark, all his pretences are so tranfparent, that he that runs may read them; he is the laft man that finds himself to be found out, and whilst he takes it for granted that he makes fools of others, he renders himself ridiculous. Add to all this, that fincerity is the most compendious wisdom, and an excellent inftrument for the speedy dispatch of bufi. nefs; it creates confidence in those we have to deal with, faves the labour of many in quiries, 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 bye-ways, in which men often lofe themselves. 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 everlasting jealoufy and fufpicion, fo that he is not believed when he speaks truth, nor trusted perhaps when he means honeftly. When a man has once forfeited the reputation of his integrity, he is fet faft, and nothing will then ferve his turn, neither truth nor falfhood. And I have often thought that God hath, in his great wisdom, hid from men of false and difhoneft minds, the wonderful advantages of truth and integrity to the prof perity even of our worldly affairs; these men are fo blinded by their covetousness and ambition, that they cannot look beyond a prefent advantage, nor forbear to feize upon it, though by ways never fo indirect; they cannot fee fo far as to the remote confequences of a fteady integrity, and the vaft benefit and advantages which it will bring a man at last. Were but this fort of men wife and clear-fighted enough to difcern this, they would be honest out of very knavery, not out of any love to Lonefty benefty and virtue, but with a crafty defign to promote and advance more effectually their own interefts; and therefore the juice of the divine providence hath hid this trueft point of wildom from their eyes, that bad men might not be upon equal terms with the juft and upright, and ferve their own wicked defigns by honeft and lawful means. Indeed, if a man were only to deal in the world for a day, and fhould never have occafion to converfe more with mankind, Dever more need their good opinion or good word, it were then no great matter (freaking as to the concernments of this world) if a man fpent his reputation all at ence, and ventured it at one throw: but if he be to continue in the world, and would have the advantage of converfation whilst he is in it, let him make ufe of truth and fecerity in all his words and actions; for rething but this will last and hold out to the end: all other arts will fail, but truth and integrity will carry a man through, and bear him out to the laft. SpeFator. 23. Rules for the Knowledge of One's Hypocrify, at the fashionable end of the town, is very different from that in the city. The modish hypocrite endeavours to appear more vicious than he really is; the other kind of hypocrite more virtuous. The former is afraid of every thing that has the fhew of religion in it, and would be thought engaged in many criminal gallantries and amours, which he is not guilty cf; the latter affumes a face of fanctity, and covers a multitude of vices under a fering religious deportment. But there is another kind of hypocrify, which differs from both thefe, and which I intend to make the fubject of this paper: I mean that hypocrify, by which a man does not only deceive the world, but very eften impofes on himself; that hypocrify which conceals his own heart from him, and makes him believe he is more virtuous than he really is, and either not attend to his vices, or mistake even his vices for virtes. It is this fatal hypocrify and felfdeceit, which is taken notice of in thefe words, Who can understand his errors? cleanfe thou me from my fecret faults.' If the open profeffors of impiety deferve the utmoft application and endeavours of moral writers, to recover them from vice and folly, how much more may thofe lay a claim to their care and compaffion, who are walking in the paths of death, while they fancy themfelves engaged in a course of virtue! I fhall therefore endeavour to lay down fome rules for the difcovery of thofe vices that lurk in the fecret corners of the foul; and to fhew my reader those methods, by which he may arrive at a true and impartial knowledge of himself. The ufual means prefcribed for this purpole, are to examine ourselves by the rules which are laid down for our direction in facred writ, and to compare our lives with the life of that perfon who acted up to the perfection of human nature, and is the ftanding example, as well as the great guide and initructor, of those who receive his doctrines. Though thefe two heads cannot be too much infifted upon, I shall but juft mention them, fince they have been handled by many great and eminent writers. I would therefore propofe the following methods to the confideration of fuch as would find out their fecret faults, and make a true eflimate of themfelves. In the first place, let them confider well, what are the characters which they bear among their enemies. Our friends very often flatter us as much as our own hearts. They either do not fee our faults, or conceal them from us, or foften them by their reprefentations, after fuch a manner, that we think them too trivial to be taken notice of An adverfary, on the contrary, makes a stricter fearch into us, difcovers every flaw and imperfection in our tempers; and, though his malice may fet them in too strong a light, it has generally fome ground for what it advances. A friend exaggerates a man's virtues, an enemy inflames his crimes. A wife man should give a just attention to both of them, so far as they may tend to the improvement of the one, and the diminution of the other. Plutarch has written an essay on the benefits which a man may receive from his ene. mies; and among the good fruits of enmity, mentions this in particular, "that, by the reproaches which it cafts upon us, we fee the worst fide of ourselves, and open our eyes to feveral blemishes and defects in our lives and converfations, which we fhould not have obferved without the help of fuch ill-natured monitors." In order likewife to come to a true knowledge of ourselves, we should cenfider, on the other hand, how far we may deferve the praifes and approbations which D the the world bestow upon us; whether the actions they celebrate proceed from laudable and worthy motives; and how far we are really poffeffed of the virtues, which gain us applause among thofe with whom we converfe. Such a reflection is abfolutely neceffary, if we confider how apt we are either to value or condemn ourselves by the opinion of others, and to facrifice the report of our own hearts to the judgment of the world. In the next place, that we may not deceive ourselves in a point of fo much im portance, we should not lay too great a ftrefs on any fuppofed virtues we poffefs, that are of a doubtful nature: and fuch we may esteem all thofe in which multitudes of men diffent from us, who are as good and wife as ourselves. We fhould always act with great cautiousness and circumfpection, in points where it is not impoffible that we may be deceived. Intemperate zeal, bigotry, and perfecution, for any party or opinion, how praise-worthy foever they may appear to weak men of our own principles, produce infinite calamities among mankind, and are highly criminal in their own nature; and yet how many perfons, eminent for piety, fuffer fuch monftrous and abfurd principles of action to take root in their minds under the colour of virtues? For my own part, I must own, I never yet knew any party fo just and reasonable, that a man could follow it in its height and violence, and at the fame time be innocent. We fhould likewise be very apprehenfive of thofe actions, which proceed from natural conftitution, favourite paffions, particular education, or whatever promotes our worldly intereft or advantage. In thefe or the like cafes, a man's judgment is eafily perverted, and a wrong bias hung upon his mind. Thefe are the inlets of prejudice, the unguarded avenues of the mind, by which a thoufand errors and fecret faults find admiffion, without being obferved or taken notice of. A wife man will fufpect thofe actions to which he is directed by fomething befides reason, and always apprehend fome concealed evil in every refolution that is of a difputable na ture, when it is conformable to his particular temper, his age, or way of life, or when it favours his pleasure or his profit. There is nothing of greater importance to us; than thus diligently to fift our thoughts, and examine all thefe dark receffes of the mind, if we would establish our fouls in fuch a folid and substantia! virtue as will turn to account in that great day, when it must stand the test of infinite wifdom and justice. I fhall conclude this effay with obferv. ing, that the two kinds of hypocrify I have here fpoken of, namely, that of deceiving the world, and that of impofing on ourselves, are touched with wonderful beauty in the hundred thirty-ninth pfalm. The folly of the first kind of hypocrify is there fet forth by reflections on God's omnifcience and omniprefence, which are celebrated in as noble strains of poetry as any other I ever met with, either facred or profane. The other kind of hypocrify, whereby a man deceives himself, is intimated in the two laft verfes, where the pfalmift addreffes himself to the great fearcher of hearts in that emphatical petition; "Try "me, O God, and feek the ground of my "heart; prove me and examine my "thoughts: look well if there be any way of wickedness in me, and lead me in the "way everlasting." Spectator. 24. No Life pleafing to God, but that which is ufeful to Mankind. An Eaftern Story. It pleafed our mighty fovereign Abbas Carafcan, from whom the kings of the earth derive honour and dominion, to fet Mirza his fervant over the province of Tauris. In the hand of Mirza, the balance of diftribution was fufpended with impartiality; and under his administration the weak were protected, the learned received honour, and the diligent became rich: Mirza, therefore, was beheld by every eye with complacency, and every tongue pronounced bleffings upon his head. But it was obferved that he derived no joy from the benefits which he diffufed; he became penfive and melancholy; he spent his leifure in folitude; in his palace he fat motionless upon a fofa; and when he went out, his walk was flow, and his eyes were fixed upon the ground: he applied to the bufinefs of state with reluctance; and refolved to relinquish the toil of government, of which he could no longer enjoy the reward. He, therefore, obtained permiffion to ap proach the throne of our fovereign; and being afked what was his requeft, he made this reply: "May the Lord of the world forgive the flave whom he has honour"ed, if Mirza prefume again to lay the bounty of Abbas as his feet. Thou haft " given "given me the dominion of a country, "fruitful as the gardens of Damascus ; "and a city glorious above all others, ex"cept that only which reflects the fplendor of thy prefence. But the longest life is a period fcarce fufficient to prepare for death: all other business is vain "and trivial, as the toil of emmets in the "path of the traveller, under whofe foot "they perish for ever; and all enjoyment is anfubftantial and evanefcent, as the "colours of the bow that appears in the "interval of a ftorm. Suffer me, there"fore, to prepare for the approach of eternity; let me give up my foul to "meditation; let folitude and filence acquaint me with the mysteries of devo"tion; let me forget the world, and by "the world be forgotten, till the moment "arrives in which the veil of eternity thall fail, and I fhall be found at the bar of "the Almighty." Mirza then bowed himself to the earth, and stood filent. 66 humble, enable me to determine with "wildom." Mirza departed; and on the third day, having received no command, he again requested an audience, and it was granted. When he entered the royal prefence, his countenance appeared more cheerful; he drew a letter from his bofom, and having kiffed it, he prefented it with his righthand. My Lord!" faid he, "I have "learned by this letter, which I received "from Cofrou the Iman, who lands now "before thee, in what manner life may "be belt improved. I am enabled to "look back with pleafure, and forward "with hope; and I thall now rejoice ft l to be the fhadow of thy power at T'auris, "and to keep thofe honours which I fo "lately wished to refign." The king, who had liftened to Mirza with a mixture of furprize and curiouty, immediately gave the letter to Cofrou, and commanded that it should be read. The eyes of the court were at once turned upon the hoary SS, whofe countenance was fuffufed with an honeft blush; and it was not without fome hefitation that he read these words. By the command of Abbas it is recorded, that at these words he trembled upon the throne, at the footstool of which the world pays homage; he looked round upon his nobles; but every countenance "To Mirza, whom the wildon of Abwas pale, and every eye was upon the earth. "bas our mighty Lord has honoured with No man opened his mouth; and the kingdominion, be everlafting nest! When fr broke filence, after it had continued near an hour. "Mirza, terror and doubt are come "apon me. I am alarmed as a man who fuddenly perceives that he is near the brink of a precipice, and is urged forward by an irrefiftble force: but yet I "know not whether my danger is a reality or a dream. I am as thou art, a "reptile of the earth: my life is a mo"ment, and eternity, in which days, and "years, and ages, are nothing, eternity is "before me, for which I alfo fhould pre"pare: but by whom then muft the Faith"ful be governed? by thofe only, who "have no fear of judgment? by those "only, whofe life is brutal, because like "brutes they do not confider that they "thall die? Or who, indeed, are the "Faithful? Are the bufy multitudes that "crowd the city, in a state of perdition? " and is the cell of the Dervife alone the "gate of Paradife? To all, the life of a "Dervise is not poffible: to all, there"fore, it cannot be a duty. Depart to "the house which has in this city been "prepared for thy refidence: I will me. "ditate the reafon of thy request; and may He who illuminates the mind of the "I heard thy purpofe to withdraw the bleflings of thy government from the "thousands of Tauris, my heart was "wounded with the arrow of affliction, "and my eyes became dim with forrow. "But who fhall fpeak before the king "when he is troubled; and who fhall boat "of knowledge, when he is diftreffed by " doubt? To thee will I relate the events "of my youth, which thou haft renewed "before me; and thofe truths which they taught me, may the Prophet multiply to "thee! "Under the inftruction of the phyfician "Aluzar, I obtained an early knowledge «of his art. To those who were fmitten " with disease, I could adminifter plants, "which the fun has impregnated with the "fpirit of health. But the fcenes of pain, "langour, and mortality, which were per"petually rifing before me, made me of "ten treinble for myself. I faw the gave "open at my feet: I determined, tire"fore, to contemplate only the reas cr beyond it, and to depife every acqdia"tion which I could not keep. I cv"ceived an opinion, that as there was no "merit but in voluntary poverty, and "filent meditation, thote who defied mo |