more easily admit of difference than uniformity amongst us.  I as frankly as any one would have me, discharge a man from my humours and principles, and consider him according to his own particular model.  Though I am not continent myself, I nevertheless sincerely approve the continence of the Feuillans and Capuchins, and highly commend their way of living.  I insinuate myself by imagination into their place, and love and honour them the more for being other than I am.  I very much desire that we may be judged every man by himself, and would not be drawn into the consequence of common examples.  My own weakness nothing alters the esteem I ought to have for the force and vigour of those who deserve it: 

     “Sunt qui nihil suadent, quam quod se imitari posse confidunt.”

     ["There are who persuade nothing but what they believe they can
     imitate themselves.”—­Cicero, De Orator., c. 7.]

Crawling upon the slime of the earth, I do not for all that cease to observe up in the clouds the inimitable height of some heroic souls.  ’Tis a great deal for me to have my judgment regular and just, if the effects cannot be so, and to maintain this sovereign part, at least, free from corruption; ’tis something to have my will right and good where my legs fail me.  This age wherein we live, in our part of the world at least, is grown so stupid, that not only the exercise, but the very imagination of virtue is defective, and seems to be no other but college jargon: 

“Virtutem verba putant, ut
Lucum ligna:” 

["They think words virtue, as they think mere wood a sacred grove.” 
—­Horace, Ep., i. 6, 31.]

“Quam vereri deberent, etiam si percipere non possent.”

["Which they ought to reverence, though they cannot comprehend.” 
—­Cicero, Tusc.  Quas., v. 2.]

’Tis a gewgaw to hang in a cabinet or at the end of the tongue, as on the tip of the ear, for ornament only.  There are no longer virtuous actions extant; those actions that carry a show of virtue have yet nothing of its essence; by reason that profit, glory, fear, custom, and other suchlike foreign causes, put us on the way to produce them.  Our justice also, valour, courtesy, may be called so too, in respect to others and according to the face they appear with to the public; but in the doer it can by no means be virtue, because there is another end proposed, another moving cause.  Now virtue owns nothing to be hers, but what is done by herself and for herself alone.

In that great battle of Plataea, that the Greeks under the command of Pausanias gained against Mardonius and the Persians, the conquerors, according to their custom, coming to divide amongst them the glory of the exploit, attributed to the Spartan nation the pre-eminence of valour in the engagement.  The Spartans, great judges of virtue, when they came to determine to what particular man of their nation the honour was due of having the best behaved himself upon this occasion, found that Aristodemus had of all others hazarded his person with the greatest bravery; but did not, however, allow him any prize, by reason that his virtue had been incited by a desire to clear his reputation from the reproach of his miscarriage at the business of Thermopylae, and to die bravely to wipe off that former blemish.