"But why talk to you of what you have already more knowledge? Forgive me; I lost, in the interest I felt in your present happiness, the remembrance that you were not in want of counsel on a subject on which you have already experienced enough to feel its importance. But do not, my dear friend, look only on the dark side of the picture; do not suffer your mind to lose its activity, because confined at present to one subject. It is not to contract our feelings, but to expand and teach them to enter into the feelings of others, that we are made thus to experience what it is to suffer. Should it not quicken our efforts to alleviate, to our utmost endeavor, those who are tried also, and by a cheerful example lighten the hearts of fellow-sufferers? I have felt, and _know_ therefore too well, the tendency of severe trial to enervate the mind, and lead us insensibly to give up our ambition to act on any other subject; but our general duties are not the less imposing, because a particular one requires more attention, nor are we to give way for a moment to the impulse of self-indulgence, because we feel any peculiar right to it.... All this is unnecessary, but you can conceive how deeply I feel interested in the result of this great trial of your Christian faith. I know its difficulties, therefore can appreciate its triumphs.
"I leave the dismal beginning of a letter, intended to excite your compassion for my suffering under the confinement of a cold, and it would be rather _mal apropos_, after what has passed, to proceed in due form to give an account of myself during the long period since I last saw you. But in order to preserve the unity of time and place, I must first revert to the accident which brought us together so opportunely. I will not pretend to defend the prudence of the action, but acknowledge it was rather the impulse of strong desire to give some one a little pleasure, than the sober dictate of reason, and I felt that, in M----'s solitary state, she would be glad to see any one. I know it was wrong in one point of view, but right in another. I was rewarded for a severe sickness, as far as regarded my own sufferings, should one have ensued. I had a very pleasant ride, and became more acquainted with J---- than I could in any other way. I was agreeably surprised to find in his conversation so much depth of thought and knowledge of mankind. I am glad of any opportunity to extend my acquaintance with character, in its infinite variety. There is no human knowledge, I am persuaded, which has so great an influence on our happiness. We learn to estimate ourselves more justly, and in the formation of our own characters we are enabled to discriminate between right and wrong more accurately; for in nothing are we more liable to confound them, than as respects our own feelings and motives. Is it not wilful blindness that leads us so often to ridicule in others what we unconsciously practise ourselves? Why are we not as cautious to ascertain the motives of the conduct of others as of our own? We console ourselves, when we have done any thing which to the eyes of the world appears weak and foolish, with the thought that our motives are good, and with a consciousness of having done what was right. All else is of little importance; but did we believe that our friends were as much influenced by appearances, in their judgment of us, as we are in ours of them, I doubt if the approving smile of conscience would always compensate for the loss of the good opinion of those we love. Let us not, then, judge solely by the conduct of any what are their real characters; peculiar circumstances may prevent even our most intimate friends from disclosing to us their particular reasons for every action; but in that case, if it be a tried friend, it were surely a proof of friendship to believe that it is at least felt by him to be right. And with regard to people in general, let charity have its perfect work, and let us think all are free from deliberate faults, till we have good reason to suppose otherwise. This is, perhaps, if understood literally, rather too liberal a plan for this world of sin and wickedness; but as far as is consistent with reason, and our previous knowledge of men and manners, is it not just to judge of all as we would be judged? I have _felt_ the want of this spirit of impartial justice, and speak from experience in some respects; in one, I hope never to be tried. I have been what you call mysterious; could you understand me, you would, I am sure, approve. Believe me, I am not governed by caprice in my treatment of friends; if any thing may have appeared so, there has always been a motive, and I feel that I may confidently rely on your friendship for all charitable construction....