whether we shall improve it by a vigorous exertion in a right bent, or whether we shall turn it against our Maker, and direct the course of our conduct to the offending, instead of pleasing God.

dence of the conquest they have obtained, as will more than repay the labour of the conflict. A friend of the Author was so fully aware of the importance of thus taming an impatient temper, that she imposed upon Habits are not so frequently formed by herself the habit of beginning even any orvehement incidental efforts on a few great dinary undertaking with the most difficult occasions, as by a calm and steady persever- part of it, instead of following the usual ance in the ordinary course of duty. If this method of proceeding from the lower to the were uniformly followed up, we should be higher. If a language was to be learnt, she spared that occasional violence to our feel-began with a very difficult author. If a ings, that agitating resistance, which, by scheme of economy was to be improved, she wasting the spirits, leads more feeble minds relinquished at once some prominent indulto dread the recurrence of the same neces-gence; if a vanity was to be cut off, she fixsity which induces a painful feeling, the con ed on some strong act of self-denial which sequence of negligence, even where there should appear a little disreputable to others, is real rectitude of heart; while the regular while it somewhat mortified herself. These adoption of right habits, indented by repeti- incipient trials once got over, she had a large tion, establishes such a tranquility of spirit, reward in finding all lesser ones in the same as contributes to promote happiness no less class comparatively light. The main victothan virtue. The mind, like the body, gains ry was gained in the onset, the subsequent robustness and activity by the habitual ex- skirmishes cost little. ercise of its powers. Occasional right ac- If it be said that the effort is too 'violent, tions may be caprice, may be vanity, may the change too sudden, we apprehend the be impulse, but hardly deserve the name of assertion is a mistake. When we have virtue, till they proceed from a principle worked up ourselves, or rather are worked which habit has moulded into a frame; then up by a superior agency to a strong measure, the right principle which first set them at it becomes a point of honour, as well as of work continues to keep them at it, and final-duty, to persist; we are ashamed of stopping ly becomes so prevalent, that there is a kind of spontaneity in the act, which keeps up the energy, without constant sensible refer ence to the spring which first set it in motion. Good habits and good dispositions ripened by repetition into virtue, and sanctified by prayer into holiness. If we allow that vicious habits persisted in, lay us more and more open to the dominion of our spiritual adversary, can we doubt that virtuous habits acquire proportional strength from the superinduced aid of the spirit of God?

The more uniform is our conformity to the rules of virtue and purity, the less we may require to be reminded of the particular influence of the motive. We need not, nor indeed can we, recur every moment to the exact source of the action; its flowing from an habitual sense of duty will generally explain the ground on which it is performed. If the heart is kept awake and alive in a cheerful obedience to God, the immediate motive of the immediate act is not likely to be a bad one. Many actions, indeed, require to be deliberated on, and whatever requires deliberation before we do it, demands scrutiny why we do it. This will lead to such an inquest into our motive as, if there be any want of sincerity in it, will tend to its detection.

Notwithstanding what has been urged above as to the exercise of constant assiduity in preference to mere occasional exertion, we would be understood to offer this counsel rather to the proficient than to the novice. As the beginnings are always difficult, especially to ardent spirits, such spirits would do well, particularly at their entrance on a more correct course, to select for themselves some single task of painful exertion, which, by bringing their mental vigour into full play, shall afford them so sensible an evi

and especially of retreating, though we have no witness but God and our own hearts. Having once persevered, the victory is the reward. A slower change, though desirable, has less stimulus, less animation, is less sensibly marked; we cannot recur, às in the other case, to the hour of conquest, nor have we so clear a consciousness of having obtained it.

But the conquest we have won we must maintain. The fruits of the initiatory victory may be lost, if vigilance does not guard that which valour subdued. If the relinquishment of evil habits is so difficult, it is not less necessary to be watchful, lest we should insensibly slide into the negligence of such as are good. What we neglect, we gradually forget. This guard against declension is the more requisite, as the human mind is so limited, that one object quickly expels another. A new idea takes possession as soon as its predecessor is driven out; and the very traces of former habits are effaced, not suddenly, but progressively; no two successive ideas being, perhaps, very dissimilar, while the last in the train will be of a character quite different, not from that which immediately preceded, but from that which first began to draw us off from the right habits; the impression continues to grow fainter, till that which at first was weakened, is at length obliterated.

If we do not establish the habit of the great statesman of Holland, to do only one thing at a time, we shall do nothing well; the whole of our understanding, however highly we may rate it, is not too much to give to any subject which is of sufficient importance to require an investigation at all; certainly is not great enough to afford being split into as many parts, as we may chuse to take subjects simultaneously in hand. If we

allow the different topics which require deliberation to break in on each other; if a second is admitted to a conference, before we had dismissed the first, as neither will be distinctly considered, so neither is likely to obtain a just decision. These desultory pursuits obstruct the establishment of correct habits.

But it requires the firm union of a sound principle with an impartial judgment to ascertain that the habit is really good, or the mischief will be great in proportion to the pertinacity. For who can conceive a more miserable state, than for a man to be goaded on by a long perseverance in habits, which both his conscience and his understanding condemn? Even if upon conviction he renounces them, he has a long time to spend in backing, with the mortification at last, to find himself only where he ought to have been at setting out.

it rests with us to exercise this grace, to reduce this purity to a habit, else the Scriptures would not have been so abundant in injunctions to this duty.

change has taken place in their acquaintance, while evident symptoms of an unchanged nature continue to disfigure the character. They do not always wait till an alteration in the habits has given that best evidence of an interior alteration. They dwell so exclusively on miraculous changes, that they leave little to do for the convert, but to consider himself as an inactive recipient of grace; not as one who is to exhibit, by the change in his life, that mutation, which the divine spirit has produced on his heart. This too common error appears to arise, not only from enthusiasm, but partly from want of insight into the human character, of which habits are the ground-work, and in which right habits are not less the effect of grace for being gradually produced. We cannot, indeed, purify ourselves, any more than we can convert ourselves, it being equally the work of the Holy Spirit to infuse purity, as Without insisting on the difficulty of total-well as the other graces, into the heart; but ly subduing long-indulged habits of any gross vice, such as intemperance; we may remark, that it requires a long and painful process-and this even after a man is convinced of its turpitude, after he discovers evident We must hate sin,' says bishop Jeremy marks of improvement-to conquer the hab- Taylor, in all its dimensions, in all its disits of any fault, which, though not so scan- tances, and in every angle of its reception.' dalous in the eyes of the world, may be St. Paul felt this scrupulousness of Christian equally inconsistent with real piety.-Take delicacy to such an extent, that, in intimathe love of money for instance. How re- ting the commission of certain enormities to luctantly, if at all, is covetousness extirpa- the church of Ephesus, he charged that they ted from the heart, where it has long been should not be so much as named among them. rooted! The imperfect convert has a con- This great master in the science of human viction on his mind, nay he has a feeling in nature, a knowledge perfected by grace, his heart, that there is no such thing as being was aware that the very mention of some a Christian without liberality. This he sins might be a temptation to commit them ; adopts, in common with other just senti- he would not have the mind intimate with ments, and speaks of it as a necessary evi- the expression, nor the tongue familiar with dence of sincerity. He has got the whole the sound He who knew all the minuter christian theory by heart, and such parts of it entrances, as well as the broader avenues to as do not trench upon this long-indulged cor- the corrupt heart of man, knew how much ruption, he more or less brings into action. safer it is to avoid than to combat, how much But in this tender point, though the profes- easier the retreat than victory. He was sion is cheap, the practice is costly. An oc- aware, that purity of heart and thought, casion is brought home to him, of exercising could alone produce purity of life and conthe grace he has been commending. He duct.

set in motion.

·

acknowledges its force, he does more; he From the unhappy want of this early habfeels it. If taken at the moment, something it of restraint, many, who are become sinconsiderable might be done; but if any de- cerely pious, find it very difficult to extrilay intervene, that delay is fatal; for from cate their minds from certain associations feeling, he begins to calculate. Now there established by former habits. Corrupt books is a cooling property in calculation, which and evil communications have at once left a freezes the warm current that sensibility had sense of abhorrence on their hearts, with an The old habit is too powerful indelible impression on their memory. They for the young convert, yet he flatters himself find it almost impossible to get rid of sallies that he has at once exercised charity and of imagination, which, though they once addiscretion. He takes comfort both from the mired as wit, they now consider as little less liberal feeling which had resolved to give the than blasphemy. The will rejects them; money, and the prudence which had saved it, but they cling to the recollection with fatal laying to his heart the flattering unction, that pertinacity. Vices, not only of the conduct, he has only spared it for some more pressing but of the imagination, long indulged, leave demand, which, when it occurs, will again a train of almost inextinguishable corrupset him on feeling, and calculating, and saving.

tions behind them. These are evils of which even the reformed heart does not easily get clear. He who repents suddenly, will too often be purified slowly A corrupt practice may be abolished, but a soiled imagina

Some well-meaning persons unintentionally confirm this kind of error. They are so zealous on the subject of sudden conversion, that they are too ready to pronounce, tion is not easily cleansed. from certain warm expressions, that this!

We repeat, that these rooted habits, even

after the act has been long hated and discon-neous effusion. This will assist to stir up tinued, may persist in tormenting him who the flame which was kindled by the morning has long repented of the sin, so as to keep sacrifice, and preserve it from total extinchim to the last in a painful and distressing tion before that of the evening is offered up. doubt as to his real state; but if this doubt We may learn from the profane practice of continue to make him more vigilant, and to some, that an ejaculation takes as little keep alive his humility, the uneasiness it time, and obtrudes less on notice, than an causes may be more saluatary than a great- oath or an exclamation. It implores in as er confidence of his own condition. Many few words, the same divine power for a have complained, after years of sincere ref blessing, whom the other obtests for destrucormation, that they did not possess that peace tion. and consolation which religion promises; One great benefit of science is allowed to not suspecting, that their long adherence to be derived from its habituating the mind to wrong habits may naturally darken their shake off its dependance upon sense. Deviews and cloud their enjoyments. Surely vout meditation, in like manner, accustoms the man whose mind has abandoned itself for it not to fly for support to sensible and mateyears to improper indulgences has little right rial things, but to rest in such as are intelto complain, if bitterness accompany his re- lectual aud spiritual. By a general neglect pentance, if dejection break in on his peace. of serious thinking, virtue is sometimes withSurely he has little right to murmur, if those ered and decayed; in minds where it is not consolations are refused to him, which, in torn up by the roots, there remains in them the inscrutable wisdom of Providence, are that vital sap which may still, upon habitual sometimes withheld from good men, who cultivation, not only vegetate, but produce have never been guilty of his irregularities in conduct, who have never indulged his disorders of heart and mind. When we see holy men, to whom this cheerful confidence is sometimes denied, or from whom, in the agonies of dissolving nature, it is withdrawn, shall they whose case we have been considering, complain, if theirs are not all halcyon days, if their closing hour is rather contrite than triumphant? But this, if it be not a state of joy, may be equally a state of safety.

fruit

One great obstacle to habitual meditation must not be passed over. It is the pernicious custom of submitting to the uncontrolled dominion of a roving imagination. This prolific faculty produces such a constant budding of images, fancies, visions, conjectures, and conceits, that she can subsist plentifully on her own independent stock. She is perpetually wandering from the point to which she promised to confine herself when she set out; is ever roaming from the spot to which her The duty of keeping up this sense of puri powerless possessor had threatened to pin ty is of great extent. One of the many her down. We retire with a resolution to uses of prayer is, that, by the habit of breath- reflect: Reason has no sooner marshalled her ing out our inmost thoughts of God, the forces, than this undisciplined run-away essense of his being, the consciousness of his capes from duty, one straggler after another presence, the idea that his pure eye is imme-joins the enemy, or brings home some foreign diately upon us, imparts a temporary purity impertinence. While we meant to indulge to the soul, which it vainly aims to maintain only a harmless reflection, we are brought in an equal degree in its intercourse with under subjection to a whole series of reveries mankind. The beatitude of the promised of different characters and opposite descripvision of God is more immediately annexed tions. Fresh trains obliterate our first specto this grace; and it is elsewhere said, that ulations, till the spirit sinks into a sort of deevery one who hath this hope, purifieth him- liquium. We have nothing for it, but resoself, as He is pure.' The holy felicity of lutely to resist the enfeebling despot. Let the creature is thus made to depend on its as- us stir up some counteracting force: let us similation with the Creator There is a fly to some active employment which shall beautiful intimation of the purity of God in break the charm. and dissolve the pleasant the order of construction in the prayer thraldom. No matter what, so it be innocent taught by our Saviour. We pray that his and opposite. We shall not cure ourselves nume may be hallowed, that is, that our by the sturdiest resolution not to do this hearts, and the hearts of all men, may hon-thing which is complained of, unless we comour his holy name; may be deeply impress-pel ourselves to do something else. Couraed with a sense of his purity and holiness, geous exertion is the only conqueror of irresbefore we proceed to the subsequent peti-olution: vigorous action the only supplanter tions. We thus invest our minds with this of idle speculation. preparatory sentiment in order to sanctify Habits are not arbitrary systems and prewhat we are about to implore. In addition determined schemes. They are not always to the necessity of stated prayer for the pro- laid down deliberately as plans to be pursued, motion of purity, it may be observed, that if, but steal upon us insensibly; insinuate them-! by habitual devotion, we bend our thoughts selves into a train of successive repetitions, into that course, they will in time almost till we find ourselves in bondage to them, voluntarily pursue it. The good effect of before we are aware they have gotten any prayer will, on our return to society, be fast hold over us. But if rooted bad habits much increased by the practice of occasion- are of such difficult extirpation, that, as we ally darting up to heaven. a short ejaculation, have already observed, they not only destroy a laudatory sentence, or some brief sponta- the peace of him who continues them, but

habits.' The more we attend to them, the more distinctly we shall perceive those which are right, and the more dexterity we shall acquire in establishing them In setting out

embitter the very penitence of him who has forsaken them, there is a class of beings in whom they are not yet inveterate. If I could speak with the tongues of men and of angels, never could they be employed to a in our moral course, we can make little promore important purpose, than in representing to my youthful readers the blessedness of avoiding such habits now, as may take a whole life to unlearn.

trained in their respective schools, that he acquired both his accuracy and argument. Yet, while he is speaking, it never occurs to him, that there are such things in the world as grammar or logic. The rules are become habis, they have answered their end, and are dismissed.

gress, unless we suffer ourselves to be governed by certain rules; but when the rules are once worked into habits, they in a manner govern us. We lose the sense of that reO you to whom opening life is fresh, and straining power which was at first unpleasant gay, and tempting! you who have yet your though self-imposed. To illustrate this by path to choose, whose hearts are ingenuous, an instance:-The accomplished orator is and whose manners amiable, in whom, if not fettered by recurring to the laws of wrong propensities discover themselves, yet the grammarian, nor the canons of the diaevil habits are not substantially formed lectician, though it was by being habitually could you be made sensible, at a less costly price than your own experience, that though, through the mercy of God, the long-erring heart may hereafter be brought to abhor its own sin, yet the once initiated mind can never be made to unknow its knowledge, nor to unthink its thoughts; can never be brought to separate those combinations which it once If we consider the force of habit on amusetoo fondly cherished: how much future re- ments: stated diversions enslave us more by gret, how much incurable sorrow might you the custom of making us feel the want of spare yourselves! If you would but reflect that though in respect of the past, you may become inwardly penitent, you cannot be come as you now are, outwardly innocent, and that no repentance can restore your present happy ignorance of practised evil,-you would then keep clear of a bondage from which you perceive the older and the wiser do not, because they cannot, commonly emancipate themselves.

them, than by any positive pleasure they afford. By being incessantly pursued, they diminish in their power of delighting; yet such is the plastic power of habit. and such the yielding substance of our minds, that they become arbitrary wants, absolute articles, not of luxury, but necessity. Strange! that what is enjoved without pleasure cannot be discontinued without pain! The very hour when, the place where, the sight of those with whom they have been partaken, present associations which we feel a kind of difficulty and uneasiness in separating. We are partly cheated into this imaginary necessity, by seeing the eagerness with which others pursue them. Yet if it were not an artificial necessity, a want not arising from the constitution of our nature, those would be unhappy who are deprived of them, or rather, who never enjoyed them. There is a respectable society of Christians among us who carry the restriction of diversions to the widest extent. Yet among the number of amiable, virtuous, and well instructed young Quakers, whom i have known. I have always found them as cheerful and as happy as other people. Their cheerfulness was perhaps more intellectual than mirthful; but their happiness never appeared to be impeded by complaints at the privation of pleasures to which habit had not enslaved them-a habit which, when carried too far, destroys the very end of pleasure, that of invigorating the mind by relaxing it.

But, supposing a young man is so happy as to escape the grossser corruptions, yet, if he have a turn to wit and ridicule, he should be singularly on his guard against the false credit which ludicrous associations will obtain for him in certain societies. An indelicate but pointed jest, a combination of some light thought with some scriptural expression, a parody which makes a serious thing ridiculous, or a sober one absurd, these are instruments by no means harmless, not only to him who handles them, but also in the bands of subalterns and copyists, who, having, perhaps, no faculty but memory, and seldom using memory but for mischief, retain with joy, and circulate from vanity, what was at first uttered with mere random thoughtlessDess. Profane dunces are the busy echoes of the loose wit of others With little talent for original mischief, but devoting that little to the worst purposes, they pick up a kind of literary livelihood on the stray sarcasms and fugitive bon mots of others, and are maintain ed on what the witty throw away. If even It is a proof that the Apostle considered in the first instance there were nothing wrong conversion in general a gradual transformain the thing itself, there is mischief in the tion, when he spoke of the renewing of the connexion. Whatever serves to append a inward man day by day; this seems to intilight thought to a serious one, is unsafe: mate that good habits, under the influence of both have, by frequent citation, been so ac the Spirit of God, are continually advancing customed to appear together, that when, in a the growth of the Christian, and conducting better frame of mind, the good one is called him to that maturity which is his consumup, the corrupt associate never fails to pre-mation and reward. The grace of repentsent itself unbidden, and, like Pharaoh's ance, like every other, must be established blasted corn, devours the wholesome ear. by habit. Repentance is not completed by 'Man,' says one of the most sagacious ob- a single act, it must be incorporated into our servers of man, Dr. Paley is a bundle of mind, till it become a fixed state, arising

from a continual sense of our need of it. to restrain. Perhaps on our not resisting

Forgive us our trespasses would never have been enjoined as a daily petition, if daily repentance had not been necessary for daily sins. The grand work of repentance, indeed, accompanies the change of heart; but that which is purified will not, in this state of imperfection, necessarily remain pure.While we are liable to sin, we must be ha bitually penitent.

the very next temptation, will depend the future colour of our life-the very possibility of future resistance. That which is now in our power, may, by repeated rejection, be judicially placed beyond it. Infirmity of purpose produces perpetual relapses.Temptation strengthens as resistance weakens. We create, by criminal indulgences, an imbecility in the will, and then plead the weakness, not which we found, but made.Half measures produce more pain and no success. They are compounded of desire and regret, of appetite and fear, of indulWhile we are balancing, conditioning, temporizing, negotiating with conscience, we might be singing Te Deum for the victory.

A man may give evidence of his possessing many amiable qualities, without our being able to say, therefore, he is a good man. His virtues may be constitutional. their motives may be worldly. But when he exhib-gence and remorse. its clear and convincing evidence, that he has subdued all his inveterate bad habits, weeded out rooted evil propensities; when the miser is grown largely liberal, the pas- What force we take from the will by evesionate become meek, the calumniator char-ry repetition, we give to the habit. Å faint itable, the malignant kind; when every bad endeavour ends in a sure defeat. Temptahabit is not only eradicated, but succeeded tion becoming more importunate, if its inby its opposite quality, we would conclude cursions are not resisted, if its attacks are that such a change could only be effected not repelled, the habit will get final possesby power from on high, we would not scru sion of the mind; encouragement will inple to call that man religious. But, above vite repetition; where it has been once enall, there must be a change wrought in the tertained, it will find a ready way; where it secret course of our thoughts; without this has heen received with familiarity, expulsion interior improvement, the abandonment of will soon become difficult, and afterwards any wrong practice is no proof of an effect-impossible. The Holy Spirit, whose aid

ual alteration. This, indeed, we cannot perhaps we have faintly invoked, and firmly make a rule by which to judge others, but it rejected, is withdrawn. But if we are sinis an infallible one by which to judge our- cere in the invocation, we shall be firm in selves. Certain faults are the effect of cer- the resistance; if we are fervent in the tain temptations, rather than of that com-resolution, we shall be triumphant in the mon depravity natural to all. But a general conflict. rectification of thought, a sensible revolution in the secret desires and imaginations of the heart, is perhaps the least equivocal of all the changes effected in us. This is not merely the cure of a particular disease, but the infusion of a sound principle of life and health, the general feeling of a renovated nature, the evidence of a new state of constitution.

Candid Christians, however, who know experimentally the power of habit, who are aware of the remainders of evil in the best men, will not rashly pronounce that he, who, while he is struggling with some long cherished corruption, falls into an occasional aberration from the path he is endeavouring to follow, is therefore not religious.

What we have insisted on is the more important, because all progressive goodness consists in habits; and virtuous babits, begun and carried on here with increasing improvement and multiplied energies, are susceptible of eternal proficiency. When we are assured that the effect of habits will not cease with life, but be carried into eternity, it gives such an enlargement to the ideas, such an expansion to the soul, that it seems as if every hour were lost in which we are not beginning or improving some virtuous habit.

As we were originally made in the image of God, so shall we, by the renovation of our minds, of which our improved habits is the best test, be restored, in an enlargement of If our bad habits have arisen from dan- our moral powers, to a nearer resemblance gerous associations, we must dissolve the in- of Him. Were it not that there is a particitercourse, if we would obviate the danger.pation, in all rational minds, of the same Good impressions may have been made on qualities in kind, though infinitely different the heart, yet the indulged thought, and es- in degree, the perfections of God would not pecially the allowed sight of that object so repeatedly be held out in Scripture as obwhich once melted down our better resolu- jects of our imitation. It would have been tions, may melt them again. If we would absurd to have said, as he that hath called conquer an invading enemy, we must not you is holy, so be ye holy.' Be ye holy, for only fight him in the field, but cut off his I am holy,' would not have been a reasona provisions. It may be difficult, but nothing ble command, unless holiness and purity had should repel the effort but what is impossible. been one common moral quality of the naNow in this there is no impossibility, be- ture, though unspeakably distant in the procause the thing not being placed out of our portion between that perfect Being from reach, there needs only the concurrence of whom whatever is good is derived, and the the will. If we humour this wayward will, imperfect creature who derives it. Surely it is at our peril. What we persist in indul- it is not too much to say, that though we can ging, we shall every day find more difficult only attain that low measure, of which our

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