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But all prospect of success in life, or even of tolerable subsistence, must fail, where a reasonable frugality is wanting. The heap, instead of increasing, diminishes daily, and leaves its possessor so much more unhappy, as, not having been able to confine his expences to a large revenue, he will still less be able to live contentedly on a small one. The souls of men, according to Plato [Footnote: Phaedo.], inflamed with impure appetites, and losing the body, which alone afforded means of satisfaction, hover about the earth, and haunt the places, where their bodies are deposited; possessed with a longing desire to recover the lost organs of sensation. So may we see worthless prodigals, having consumed their fortune in wild debauches, thrusting themselves into every plentiful table, and every party of pleasure, hated even by the vicious, and despised even by fools.

The one extreme of frugality is avarice, which, as it both deprives a man of all use of his riches, and checks hospitality and every social enjoyment, is justly censured on a double account. PRODIGALITY, the other extreme, is commonly more hurtful to a man himself; and each of these extremes is blamed above the other, according to the temper of the person who censures, and according to his greater or less sensibility to pleasure, either social or sensual.

Qualities often derive their merit from complicated sources. Honesty, fidelity, truth, are praised for their immediate tendency to promote the interests of society; but after those virtues are once established upon this foundation, they are also considered as advantageous to the person himself, and as the source of that trust and confidence, which can alone give a man any consideration in life. One becomes contemptible, no less than odious, when he forgets the duty, which, in this particular, he owes to himself as well as to society.

Perhaps, this consideration is one CHIEF source of the high blame, which is thrown on any instance of failure among women in point of CHASTITY. The greatest regard, which can be acquired by that sex, is derived from their fidelity; and a woman becomes cheap and vulgar, loses her rank, and is exposed to every insult, who is deficient in this particular. The smallest failure is here sufficient to blast her character. A female has so many opportunities of secretly indulging these appetites, that nothing can give us security but her absolute modesty and reserve; and where a breach is once made, it can scarcely ever be fully repaired. If a man behave with cowardice on one occasion, a contrary conduct reinstates him in his character. But by what action can a woman, whose behaviour has once been dissolute, be able to assure us, that she has formed better resolutions, and has self-command enough to carry them into execution?

All men, it is allowed, are equally desirous of happiness; but few are successful in the pursuit: One considerable cause is the want of strength of mind, which might enable them to resist the temptation of present ease or pleasure, and carry them forward in the search of more distant profit and enjoyment. Our affections, on a general prospect of their objects, form certain rules of conduct, and certain measures of preference of one above another: and these decisions, though really the result of our calm passions and propensities, (for what else can pronounce any object eligible or the contrary?) are yet said, by a natural abuse of terms, to be the determinations of pure REASON and reflection. But when some of these objects approach nearer to us, or acquire the advantages of favourable lights and positions, which catch the heart or imagination; our general resolutions are frequently confounded, a small enjoyment preferred, and lasting shame and sorrow entailed upon us. And however poets may employ their wit and eloquence, in celebrating present pleasure, and rejecting all distant views to fame, health, or fortune; it is obvious, that this practice is the source of all dissoluteness and disorder, repentance and misery. A man of a strong and determined temper adheres tenaciously to his general resolutions, and is neither seduced by the allurements of pleasure, nor terrified by the menaces of pain; but keeps still in view those distant pursuits, by which he, at once, ensures his happiness and his honour.

Self-satisfaction, at least in some degree, is an advantage, which equally attends the fool and the wise man: But it is the only one; nor is there any other circumstance in the conduct of life, where they are upon an equal footing. Business, books, conversation; for all of these, a fool is totally incapacitated, and except condemned by his station to the coarsest drudgery, remains a useless burthen upon the earth. Accordingly, it is found, that men are extremely jealous of their character in this particular; and many instances are seen of profligacy and treachery, the most avowed and unreserved; none of bearing patiently the imputation of ignorance and stupidity. Dicaearchus, the Macedonian general, who, as Polybius tells us [Footnote: Lib. xvi. Cap. 35.], openly erected one altar to impiety, another to injustice, in order to bid defiance to mankind; even he, I am well assured, would have started at the epithet of FOOL, and have meditated revenge for so injurious an appellation. Except the affection of parents, the strongest and most indissoluble bond in nature, no connexion has strength sufficient to support the disgust arising from this character. Love itself, which can subsist under treachery, ingratitude, malice, and infidelity, is immediately extinguished by it, when perceived and acknowledged; nor are deformity and old age more fatal to the dominion of that passion. So dreadful are the ideas of an utter incapacity for any purpose or undertaking, and of continued error and misconduct in life!

When it is asked, whether a quick or a slow apprehension be most valuable? Whether one, that, at first view, penetrates far into a subject, but can perform nothing upon study; or a contrary character, which must work out everything by dint of application? Whether a clear head or a copious invention? Whether a profound genius or a sure judgement? In short, what character, or peculiar turn of understanding, is more excellent than another? It is evident, that we can answer none of these questions, without considering which of those qualities capacitates a man best for the world, and carries him farthest in any undertaking.

If refined sense and exalted sense be not so USEFUL as common sense, their rarity, their novelty, and the nobleness of their objects make some compensation, and render them the admiration of mankind: As gold, though less serviceable than iron, acquires from its scarcity a value which is much superior.

The defects of judgement can be supplied by no art or invention; but those of memory frequently may, both in business and in study, by method and industry, and by diligence in committing everything to writing; and we scarcely ever hear a short memory given as a reason for a man's failure in any undertaking. But in ancient times, when no man could make a figure without the talent of speaking, and when the audience were too delicate to bear such crude, undigested harangues as our extemporary orators offer to public assemblies; the faculty of memory was then of the utmost consequence, and was accordingly much more valued than at present. Scarce any great genius is mentioned in antiquity, who is not celebrated for this talent; and Cicero enumerates it among the other sublime qualities of Caesar himself. [Footnote: Fruit in Illo Ingenium, ratio, memoria, literae, cura, cogitatio, diligentia &c. Phillip. 2.].

Particular customs and manners alter the usefulness of qualities: they also alter their merit. Particular situations and accidents have, in some degree, the same influence. He will always be more esteemed, who possesses those talents and accomplishments, which suit his station and profession, than he whom fortune has misplaced in the part which she has assigned him. The private or selfish virtues are, in this respect, more arbitrary than the public and social. In other respects they are, perhaps, less liable to doubt and controversy.