—Steriles transmisimus annos,
Haec aevi mihi prima dies, haec limina vitae. STAT. i. 362.

  —Our barren years are past;
Be this of life the first, of sloth the last. ELPHINSTON.

No weakness of the human mind has more frequently incurred animadversion, than the negligence with which men overlook their own faults, however flagrant, and the easiness with which they pardon them, however frequently repeated.

It seems generally believed, that as the eye cannot see itself, the mind has no faculties by which it can contemplate its own state, and that therefore we have not means of becoming acquainted with our real characters; an opinion which, like innumerable other postulates, an inquirer finds himself inclined to admit upon very little evidence, because it affords a ready solution of many difficulties. It will explain why the greatest abilities frequently fail to promote the happiness of those who possess them; why those who can distinguish with the utmost nicety the boundaries of vice and virtue, suffer them to be confounded in their own conduct; why the active and vigilant resign their affairs implicitly to the management of others; and why the cautious and fearful make hourly approaches towards ruin, without one sigh of solicitude or struggle for escape.

When a position teems thus with commodious consequences, who can without regret confess it to be false? Yet it is certain that declaimers have indulged a disposition to describe the dominion of the passions as extended beyond the limits that nature assigned. Self-love is often rather arrogant than blind; it does not hide our faults from ourselves, but persuades us that they escape the notice of others, and disposes us to resent censures lest we should confess them to be just. We are secretly conscious of defects and vices, which we hope to conceal from the publick eye, and please ourselves with innumerable impostures, by which, in reality, nobody is deceived.

In proof of the dimness of our internal sight, or the general inability of man to determine rightly concerning his own character, it is common to urge the success of the most absurd and incredible flattery, and the resentment always raised by advice, however soft, benevolent, and reasonable. But flattery, if its operation be nearly examined, will be found to owe its acceptance, not to our ignorance, but knowledge of our failures, and to delight us rather as it consoles our wants than displays our possessions. He that shall solicit the favour of his patron by praising him for qualities which he can find in himself, will be defeated by the more daring panegyrist who enriches him with adscititious excellence. Just praise is only a debt, but flattery is a present. The acknowledgment of those virtues on which conscience congratulates us, is a tribute that we can at any time exact with confidence; but the celebration of those which we only feign, or desire without any vigorous endeavours to attain them, is received as a confession of sovereignty over regions never conquered, as a favourable decision of disputable claims, and is more welcome as it is more gratuitous.

Advice is offensive, not because it lays us open to unexpected regret, or convicts us of any fault which had escaped our notice, but because it shews us that we are known to others as well as to ourselves; and the officious monitor is persecuted with hatred, not because his accusation is false, but because he assumes that superiority which we are not willing to grant him, and has dared to detect what we desired to conceal.

For this reason advice is commonly ineffectual. If those who follow the call of their desires, without inquiry whither they are going, had deviated ignorantly from the paths of wisdom, and were rushing upon dangers unforeseen, they would readily listen to information that recals them from their errours, and catch the first alarm by which destruction or infamy is denounced. Few that wander in the wrong way mistake it for the right, they only find it more smooth and flowery, and indulge their own choice rather than approve it: therefore few are persuaded to quit it by admonition or reproof, since it impresses no new conviction, nor confers any powers of action or resistance. He that is gravely informed how soon profusion will annihilate his fortune, hears with little advantage what he knew before, and catches at the next occasion of expense, because advice has no force to suppress his vanity. He that is told how certainly intemperance will hurry him to the grave, runs with his usual speed to a new course of luxury, because his reason is not invigorated, nor his appetite weakened.

The mischief of flattery is, not that it persuades any man that he is what he is not, but that it suppresses the influence of honest ambition, by raising an opinion that honour may be gained without the toil of merit; and the benefit of advice arises commonly not from any new light imparted to the mind, but from the discovery which it affords of the publick suffrages. He that could withstand conscience is frighted at infamy, and shame prevails when reason is defeated.

As we all know our own faults, and know them commonly with many aggravations which human perspicacity cannot discover, there is, perhaps, no man, however hardened by impudence or dissipated by levity, sheltered by hypocrisy or blasted by disgrace, who does not intend some time to review his conduct, and to regulate the remainder of his life by the laws of virtue. New temptations indeed attack him, new invitations are offered by pleasure and interest, and the hour of reformation is always delayed; every delay gives vice another opportunity of fortifying itself by habit; and the change of manners, though sincerely intended and rationally planned, is referred to the time when some craving passion shall be fully gratified, or some powerful allurement cease its importunity.

Thus procrastination is accumulated on procrastination, and one impediment succeeds another, till age shatters our resolution, or death intercepts the project of amendment. Such is often the end of salutary purposes, after they have long delighted the imagination, and appeased that disquiet which every mind feels from known misconduct, when the attention is not diverted by business or by pleasure.

Nothing surely can be more unworthy of a reasonable nature, than to continue in a state so opposite to real happiness, as that all the peace of solitude, and felicity of meditation, must arise from resolutions of forsaking it. Yet the world will often afford examples of men, who pass months and years in a continual war with their own convictions, and are daily dragged by habit, or betrayed by passion, into practices which they closed and opened their eyes with purposes to avoid; purposes which, though settled on conviction, the first impulse of momentary desire totally overthrows.

The influence of custom is indeed such, that to conquer it will require the utmost efforts of fortitude and virtue; nor can I think any man more worthy of veneration and renown, than those who have burst the shackles of habitual vice. This victory, however, has different degrees of glory as of difficulty; it is more, heroick as the objects of guilty gratification are more familiar, and the recurrence of solicitation more frequent. He that, from experience of the folly of ambition, resigns his offices, may set himself free at once from temptation to squander his life in courts, because he cannot regain his former station. He who is enslaved by an amorous passion, may quit his tyrant in disgust, and absence will, without the help of reason, overcome by degrees the desire of returning. But those appetites to which every place affords their proper object, and which require no preparatory measures or gradual advances, are more tenaciously adhesive; the wish is so near the enjoyment, that compliance often precedes consideration, and, before the powers of reason can be summoned, the time for employing them is past.

Indolence is therefore one of the vices from which those whom it once infects are seldom reformed. Every other species of luxury operates upon some appetite that is quickly satiated, and requires some concurrence of art or accident which every place will not supply; but the desire of ease acts equally at all hours, and the longer it is indulged is the more increased. To do nothing is in every man’s power; we can never want an opportunity of omitting duties. The lapse to indolence is soft and imperceptible, because it is only a mere cessation of activity; but the return to diligence is difficult, because it implies a change from rest to motion, from privation to reality:

  —Facilis descensus Averni:
Noctes atque dies patet atri junua ditis;
Sed revocare gradum, saperasque evadere ad auras,
Hoc opus, hic labor est.—VIR. Aen. Lib. vi. 126.

  The gates of Hell are open night and day;
Smooth the descent, and easy is the way;
But to return, and view the cheerful skies,
In this the task and mighty labour lies. DRYDEN.

Of this vice, as of all others, every man who indulges it is conscious: we all know our own state, if we could be induced to consider it, and it might perhaps be useful to the conquest of all these ensnarers of the mind, if, at certain stated days, life was reviewed. Many things necessary are omitted, because we vainly imagine that they may be always performed; and what cannot be done without pain will for ever be delayed, if the time of doing it be left unsettled. No corruption is great but by long negligence, which can scarcely prevail in a mind regularly and frequently awakened by periodical remorse. He that thus breaks his life into parts, will find in himself a desire to distinguish every stage of his existence by some improvement, and delight himself with the approach of the day of recollection, as of the time which is to begin a new series of virtue and felicity.