refused to question him, saying, " It is better for him to die than to live, who must be wary not only of his enemies, but of his friends."

23.

A true-grounded virtue must be like itself in all points.

24.

The hero's soul may be separated from his body, but never alienated from the remembrance of virtue.

25.

Often extraordinary excellence, not being rightly conceived, does rather offend than please.

26.

An extraordinary desert requires an extraordinary proceeding.

27.

Having nothing but just desires, we need not mistrust their justifying.

28.

Virtue seeks to satisfy others.

VOL. I.

Remark.

It is indeed a lamentable truth, that misapprehended excellence is often an object of dislike. People do not always understand the motives of sublime conduct, and when they are astonished they are very apt to think they ought to be alarmed. The truth is, none are fit judges of greatness but those who are capable of it. Those virtues rarely excite an instant popularity, which outwardly bear the odious marks of a fierce and unnatural temper; for men will not admire a motive which they can neither perceive nor feel: men judge by themselves, and abhor in others what they would detest in themselves.

The upright in heart owe it to themselves, and to virtue in general, not to withdraw from scrutiny. A divine precept says, Let not thy good be evil spoken of! According to this rule (whose direction is very extensive), they ought to meet investigation; and prove to the world the falsity of the bad reports which ignorance or malice may have raised to their

prejudice. Otway says well to this effect, if for the brave we substitute the good-" The good, indeed, do never shun the light!"

29.

The fairer a diamond is, the more pity it is that it should receive a blemish.

30.

Doing good is the only certainly happy action of a man's life.

31.

Misfortunes may abound, but how can he want comfort that hath the true and living comfort of unblemished virtue?

32.

Neptune hath not more force to appease the rebellious wind, than the admiration of an extraordinary virtue hath to temper a disordered multitude.

.

Remark.

Every man, unless his constitution be defective, inherits the principles of every passion; but no man is the prey of all his passions." Some one or other, by sap or storm, usually obtains the mastery, and rules the rest at pleasure. There is a certain vigour of the soul, an active power essential to its existence, which must have action; and if it be not attracted to virtue, it will gravitate to vicé. To give this desirable direction, is the study of education; and to keep in it, is the business of human life. Different men, are endowed with different degrees of fervour; the Promethean flame glows with greater heat or brightness in some constitutions than in others ;hence the course of the passions becomes temperate, or violent, according to the original impetus; and kindling by vehement and unchecked motion, they set fire to every thing in their way, until the whole soul is absorbed in the blaze. Man, when he was created, was formed for various situations. By diversity

of character, the economy of society is carried on with proportion, beauty, and interest; and the evils that chequer the scene, are like discords in music, which add to the effect of the general harmony. It is not requisite, that every man should be renowned; but it is indispensible, that all should be virtuous: therefore, if we would wish to fulfil the end of our being; if we would render that being as noble and as happy as this terrestrial state will admit—we must be sovereigns of ourselves! We must throw a yoke over our selfish passions; and even curb our social propensities, those innocent betrayers of peace, and often of rectitude! For, it is well observed by an amiable Northern philosopher, that "the social dispositions (being in their own nature gay and exhilerating), extend their influence to other passions which are not in opposition to them, and accelerate their motions, while they augment their own vivacity. They animate, and even inflame the inferior appetites; and where reason and other serious principles are not invested with supreme authority, they expose us to the anarchy of unlawful desires. There are