DELIBERATION, MATURE CONSIDERATION. As we are endowed with Reason, and accountable for the Use we make of it, it becomes us, in all Cases of Importance, coolly and calmly to deliberate upon the probable Consequences of acting, in one Way or another, without suffering our Affections to have any Voice in the Matter. Reason alone is to be consulted, and it is our Duty to follow its Dictates, wherever it may lead, notwithstanding any Prepossessions or Prejudices to the Contrary. And if we honestly deliberate in this Manner, upon every important Concern, (whatever the Event may happen to be,) we may console ourselves with the Approbation of our own Minds. But if any Action or Course of Behaviour is suggested to us, which appears evidently wrong, or vicious, we ought not to deliberate a Moment. Deliberation is in this Case criminal, for it can only lead us to find Excuses for doing, what we have already determined, ought not to be done.

MEDITATION. It is our Duty, as intelligent Beings, to spend much of our Time in Reflection and serious Meditation. We should consider our own Characters; the Situation in which we are placed; our several Relations; the Duties arising from those Relations; and the Necessity of living and acting agreeably to the Dictates of our Consciences, and

the

which deprive us of our Capacity of Self-command, and it is easier for the Ethiopian to change his Skin, than for those who have been long accustomed to do Evil, to reform.

Love of Ease, into which we are very apt to fall, should be carefully guarded against; for when indulged, the Habit is not only unfavourable to, but is frequently destructive of every Virtue; for there cannot be any Virtue without some Exertion.

INCONSIDERATION, RASHNESS, PRECIPITANCY. Every Day's Experience shows us the bad Effects of rash and precipitate Conduct; it is constantly plunging us into Difficulties, and is the frequent Source of cruel Regrets, and sometimes of bitter Repentance.

To be prompt and energetic in Action, is, without Doubt, a most useful Qualification; but before we begin to act in any Concern of Moment, we should calmly view the Subject in Question on every Side, and having fully made up our Minds, we may then proceed to carry our Determination into Effect, with the boldest Confidence.

WANT OF REFLECTION. He who does not attend to the State of his Mind, or reflect upon his Conduct, can never make any great Advances in Virtue. On the contrary, he exposes himself to the

Danger

the Precepts of the Gospel. "I thought on my Ways, (says the Psalmist,) and turned my Feet unto thy Testimonies."

SERIOUSNESS, SOBRIETY. Every Subject of Importance ought to be treated with Seriousness, that it may have its due Consideration. To treat a serious Subject slightly, and with Levity, is contrary to all Decorum and Propriety of Behaviour. It has been said, indeed, that Ridicule is a Test of Truth; a Position, I presume, more easily asserted than supported; for whatever takes off the Attention from the Subject under Discussion, must be injurious to the Investigation. A calm, sedate Temper and Behaviour, certainly appears more congenial to our Situation in this World, than that light Frothiness we sometimes meet with. And every one naturally disposed to this light, thoughtless Carriage, ought to suppress it, for it is scarcely tolerable, except in young Persons, and destroys the Disposition and Capacity for serious Meditation, and in some Degree, for the common Decencies of Life. All Levity, when Religion is the Subject, is absolutely inexcusable. There cannot be any real Religion in a Mind totally devoid of Seriousness.

REGULATION OF OUR THOUGHTS. This is a Business of the first Consequence, as all our Words and Actions flow from this Source. Every good

or useful Thought which occurs to our Minds,

should

Danger of committing every Vice, to which he has any strong Temptation, and runs the Risk of becoming abandoned. At least, he neglects the Means which would most effectually secure him from great moral Depravity.

LEVITY. A light Behaviour argues a shallow, superficial Understanding, and is peculiarly disgusting in the discussion of serious and solemn Subjects. Persons advanced in Years, should be cautious how they indulge in thoughtless Levity, for it ill becomes them, and greatly lessens the Dignity of Age, and the Force of any Advice or Admonition, they may at any Time think proper to give to their younger Friends.

It is not meant, however, to recommend a stiff, formal or unsociable Behaviour in any, or that we should be always uttering Oracles, or that we should decry decent Mirth and Conviviality. Far from it. An Hour spent in good Company, amid the Sallies of Wit and good Humour, are among the pleasantest, and in some Respects, the most useful, which our Lot in Life affords, as it greatly promotes all social and benevolent Principles. It is said, that the learned Grotius, when on his Death-bed, being desired by a Friend, to give him some Advice, how he should live, so as to secure his future Happiness, only replied, Be serious.

DISORDERLY THOUGHTS. Our Thoughts are

extremely

should be dwelt upon and encouraged, and pursued to good Effect; and every vain or useless, but more especially every vicious one, (as soon as we reflect what we are thinking upon,) should be immediately rejected. Some unhappy Persons are naturally, they know not why, habitually afflicted with blasphemous, or revengeful, or some other offensive Thoughts; which, though not criminal, if immediately disapproved and suppressed, yet in some Instances they recur so often, as to be the Burden of their Lives. This is a Complaint not easily cured. Such evil Thoughts will spontaneously spring up in the Mind, in spite of the Resolutions they may make to prevent them. Nothing but the strictest Attention and Vigilance can be of any use in such a Case, and possibly if industriously pursued, they may in Time prove effectual. Another, and more common Infirmity, is an Inability to keep the Mind fixed in the Contemplation of any one Object, without wandering upon others, foreign to the Purpose. This weakness is often, I believe, constitutional, and like other natural Defects, not easily removed ; though with due Attention, it may be in some measure corrected. It has been suggested, that the Study of the Mathematics has this Tendency. It is certainly worth the Experiment.

TEMPERANCE. This Virtue consists in so governing our Appetites, as that they may best answer

the