an immensity of love and mercy. In short, we depend upon a Being, whose power qualifies him to make us happy by an infinity of means; whose goodness and truth engage him to make those happy, who desire it of him; and whose unchangeableness will secure us in this happiness to all eternity. Such considerations, which every one should perpetually cherish in his thoughts, will banish from us all that secret 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 oppresses us; to which I may likewise add those little cracklings of mirth and folly that are apter to betray virtue than support it; and establish in us such an even and cheerful temper, as makes us pleasing to ourselves, to those with whom we and to him whom we were made to SPECTATOR.. converse, please. CHA P. III On Sincerity. TRUTH and Sincerity have all the advantages. of appearance, and many more. If the shew of any thing be good for any thing, I am sure the reality is better; for why does any man dissemble, or seem to be that which he is not, but because he thinks it good to have the qualities. he pretends to? For to counterfeit and dissemble, is to put on the appearance of some real excellency. Now the best way for a man to seem to be any thing, is really to be what he would seem to be. Besides, it is often as troublesome to support 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 seem to have it is lost. There is something unnatural in painting, which a skilful eye will easily discern from native beauty and complexion. It 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 if any man think it convenient to seem good, let him be so indeed, and then his goodness will appear to every one's satisfaction; 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 searcheth our hearts. So that upon all accounts Sincerity is true wisdom. Particularly as to the affairs of this world, integrity hath many advantages. over all the artificial modes of dissimulation and deceit. It is much the plainer and easier, muchthe safer and more secure way of dealing in the world; it has less of trouble and difficulty, of entanglement and perplexity, of danger and hazard in it; it is the shortest and nearest way to our end, carrying us thither in a straight line and will hold out and last longest. The arts of deceit and cunning continually grow weaker and less effectual and serviceable to those that practise them; whereas integrity gains strength by use, and the more and longer any man practiseth it, the greater service it does him, by confirming his reputation, and encouraging those 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 pretensions; for he acts an unnatural part, and therefore must put a continual force and restraint upon himself. Whereas he that acts sincerely hath the easiest task in the world; because he follows nature, and so is put to no trouble and care about his words and actions; he needs not invent any pretences beforehand, nor make excuses afterwards, for any thing he hath said or done. But insincerity is very troublesome to manage; a hypocrite hath so many things to attend. to, as make his life a very perplexed and intricate thing. A liar hath need of a good memory, lest he contradict at one time what he said at another; but truth is always consistent with itself, and needs nothing to help it out; it is always near at hand, and sits upon our lips; whereas a lie is troublesome, and needs a great many more to make it good. Add to all this, that Sincerity is the most compendious wisdom, and an excellent instrument for the speedy dispatch of business. It creates confidence in those we have to deal with, saves the labour of many inquiries, and brings things to an issue in few words. It is like trayelling in a plain beaten road, which commonly brings a man sooner to his journey's end, than bye-ways, in which men often lose themselves. In a word, whatsoever convenience may be thought to be in falsehood and dissimulation, it is soon over; but the inconvenience of it is perpetual, because it brings a man under an everlasting jealousy and suspicion, so that he is not believed when he speaks truth, nor trusted when perhaps he means honestly. When a man hath once forfeited the reputation of his integrity, 器 Book iij. nothing will then serve his turn, neither truth nor falsehood. Indeed, if a man were only to deal in the world for a day, and should never have occasion 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 whilst he is in it, let him make use of truth and sincerity in all his words and actions, for nothing but this will hold out 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. EVERY On Honour. VERY principal that is a motive to good actions ought to be encouraged, since men are of so different a make, that the same 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 same thing, others are prompted to by honour. The sense of Honour is of so fine and delicate a nature, that it is only to be met with in minds which are naturally noble, or in such as have been cultivated by great examples, or a refined education. This essay therefore is chiefly designed 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 prin ciple of action, when it is misunderstood, I shall consider Honour with respect to three sorts 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 same effects. The lines of action, though drawn from different parts, terminate in the same 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, the man of Honour scorns to do an ill action. The latter considers vice as something that is beneath him, the other as something that is offensive to the Divine Being. The one as what is unbecoming, the other as what is forbidden. Thus Seneca speaks in the natural and genuine language of a man of howhen he declares, that were there no God to see or punish vice, he would not commit it, because it is of so mean, so base, and so vile nour, a nature, I shall conclude this head with the description of honour in the parting of young Juba. Honour's a sacred tie, the law of kings, The noble mind's distinguishing perfection, That aids and strengthens virtue when it meets her, And imitates her actions where she is not. It ought not to be sported with. CATO. In the second place, we are to consider those who have mistaken notions of Honour. And these are such as establish any thing to themselves for a point of honour which is contrary either to |