to become, a virtuous being, gradually rising towards perfection, and worthy of the approbation of every discerning and excellent mind. Not to have acquired great wealth, can be no true disappointment; for even if it belonged to him, he would not think it a valuable possession. If some men have attained to more power, he never regarded the pursuit of power as worthy of engrossing his thoughts and becoming his principal employment. When, therefore, the covetous, the ambitious, or the vain, succeed in their projects, they do not on that account excite his envy or regret; for he too has succeeded in his scheme: and if they have obtained their reward, he has obtained his also. He fulfilled vigorously the duties of his station; not because he wished to become rich or distinguished in the world, but that he might acquire a valuable mind, and perform a part of the business of society. If his particular plans have been unsuccessful by the injustice of men, or by the irresistible course of Providence, that is no affair of his, and no misfortune to him. It was not success in projects of a mercantile or political nature that he accounted the business of his life; but to become skilful, and active, and temperate, and just, by the steady exertion of his talents, and the performance of such duties as came within his reach: this he has done, and has reason to be satisfied. Some men may

call him unfortunate, but it is because they comprehend not the sublime career of wisdom in which he is engaged; or the elevation of his character, which must render him, in the eyes of superior natures, if any such look down upon the affairs of this world, as a man pursuing a serious employment amidst children who are chacing - after follies and trifles. Those falsely called his equals will often be idly running in his way, and will justle him in his progress; but his clear discernment of what is good and excellent will prevent them from disturbing much the peace of his mind; and his knowledge of their nature will enable him to take little offence at their conduct.

Even the loss of those whom he loved will be better endured by a man who pursues intellectual improvement than by others, and will produce a less excessive degree of the depressing passions. He knows the condition of change upon which every human connection is formed, and is not therefore surprised when it takes place. He is accustomed to consider what is to be done and what is to be learned upon every occurrence, and not to stand still, and vainly regret what cannot be opposed. He sees so much skill exerted in the contrivance and management of this world, that he respects, when he does not entirely comprehend, the conduct of Providence. He knows that it is not life that

is valuable, but wisdom; that it is not death, but weakness and folly, that are evil. The memory of the excellent and the good is a sentiment that is always more pleasing than painful, as it brings the recollection of what is lovely and perfect. He who is engaged in the pursuit of virtue has always lived long enough; whereas they who are occupied by folly had as well never have lived at all. If we have loved only the wise then, we have no just cause of regret. They have finished their labours well, or they have only changed the scene of their exertions. If we have loved those who deserved not our regard, a temptation to folly is removed from us; and, in either case, an opportunity is presented of acting with propriety, by acquiescing in the purposes of Providence.

It is true, that it is not always easy thus to overcome the weakness of our nature, to remain steadfast, persevering, and calm, amidst the disappointing and cruel occurrences of life; and to regard the acquisition of moral worth, and the diffusion of it in the world, as our sole employment, and every thing else as of no value. But this is because perfection of mind is not the work of a day; and to judge and to act with wisdom and firmness on all occasions, must be the result of many efforts, and of long perseverance. It is not complete superiority to passion, but an approach towards it, that is expected

of man. In proportion to the degree of wisdom and of self-command that he attains, his superiority to all agitation and weakness will be more complete. And much, in this respect, may surely be done. Vanity, avarice, love, ambition, and every passion, have induced men and women to brave death, and to encounter innumerable hardships. In ancient Sparta, when the news of the loss of a battle arrived, they whose relations had fallen in the field appeared in public crowned with flowers, and accompanied by every mark of festivity and joy; but they whose relations had fled, and were safe, concealed themselves and put on mourning, on account of the dishonour done to their family and country. But if ordinary and vulgar passions can confer unbounded courage; or if the institutions of Lycurgus could overcome the weakness of nature, there can be no reason why the desire of attaining to intellectual excellence should not produce similar and higher effects in an enlightened mind.

CHAP. XVIII:

OF HABIT.

UPON the principles already stated, every aspect which the human mind assumes may be explained, and our duty known with regard to it. The influence of habit upon the opinions and feelings of men will afford an example of this.

Habit of custom produces three remarkable effects. It enables us to perform a work of art with greater ease than formerly; it alters our feelings with regard to objects or exertions, bý rendering that pleasing which was originally painful; and, lastly, it influences our opinion of what is right and wrong, rational and irra tional.

1st. Habit, so far as it enables us to accomplish any well understood purpose with greater fácility than formerly, is an affection of the memory or train of ideas. In consequence of frequently repeating an operation, each succeeding step of it is more strictly associated with that which goes before it, and spontaneously presents itself VOL. L

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