From the joint labors of all who wish well to their fellow men, there will be obtained, eventually, the knowledge of the best manner of using the products of the earth; the best mode of ruling men in their social relations, the just homage due to the Creator, and the true purpose for which human life has been given.

238. To some descriptions of persons labor is irksome. They are obliged, in their vocations, to use certain muscles, and those only. They repeat the same act throughout the day. Their labor becomes tedious, because it requires little or no action of the Inind. To this numerous class we venture to offer a relief, which is within the easy reach of many of them. It is well known that the nature of habit is such that the hands will do, what they have been accustomed to do, without any obvious attention, and the mind is left to do what it will. The mind might be employed, while the hands are busy, in pursuing some connected train of thought. Muscular action, so far from being an interruption to the action of the mind, may be made to assist it. Persons who think intently are often seen to have some habitual movement. The relief suggested is, that sedentary laborers should provide themselves with subjects for reflection, and exact of their minds to attend to these subjects. By such simple means the memory may be strengthened, the stock of knowledge may be greatly increased, and the mind surprisingly invigorated. One might begin this exercise by attempting to remember, with the utmost precision, every act done during the preceding day; and so go back from day to day. Better still would it be, if the purpose were to see wherein one had not done as well as he might, and as he may wish he had done. This exercise may be applied also, to the contemplation of subjects suggested by reading; and this contemplation will raise questions, which will lead to the examination of books. There may be hundreds of poets, philosophers, and moralists at the work benches in this country, who have no thought of themselves, that they are such.

It is in the power of any person who can read and understand the English language, to strengthen his memory, give himself an interesting employment, and furnish himself with a rich fund of the truest philosophy, in this manner. He may commit to memory six lines, each successive day, of Pope's Essay on Man; and on each day repeat all he had learned on preceding days. On the 218th day he would be able to repeat the whole essay. This might be done without losing one moment of time, and without making the slightest error in one's work. When accomplished, it would be an intellectual treasure for which any man might be thankful, and of which he might be justly proud. The first efforts may be discouraging, but perseverance will insure success. Every one who is accustomed to thinking can attest, that most new subjects, are, at first, confused and undefined; but they gradually disclose themselves, and fall into shape and order, just as material substances, used on the work bench, and the anvil, take that form, smoothness, and polish, by successive operations, which the workman requires.

239. Habit. This quality of our nature has engaged the attention of many philosophic minds. It has been considered an ultimate fact, as it is called, that is, one of those qualities, which, like respiration, digestion, and many others, are found to exist; and beyond which fact no investigation can be made. Its laws, rather than its nature, have been the subject of remark. It may be, that habit is to be referred to the law of action, which appears to pervade all material and intellectual being. Life is divided into two principal parts, alternate sleeping and waking. Each successive day is a sort of new existence, in which many of the acts of the preceding day must be repeated, because nature demands the repetition of them. Also, almost every one is engaged in some vocation, on which he relies, to supply his wants, and gratify his wishes; and most persons have in view certain pleasures, which are innocent, or otherwise. Habit arises from this demand for action, and from the manner in which this

demand is supplied. Action relates to ourselves, to other persons, and to things around us which minister to our wants; supplying its demands, associates us with these persons and things. The want, whatever it may be, arises, and forthwith all things connected with satisfying it, force themselves into notice; and these become a part of our very existence. It is a well known fact, that the appetite for food, will associate itself, with a particular hour of the day, and with persons, places, and objects of gratification; so that one becomes hungry rather according to the hour, than the natural want.

240. It may perhaps be an ultimate fact, behind which one cannot go, that those acts are most easily and well done, which are oftenest done. One who uses a flail, an axe, a scythe, a sword, or a pen, can use either the better, the oftener it is used, until he arrives at a point of excellence at which his power of improvement stops. This may, perhaps, be accounted for by supposing, that, the first effort which the mind makes to direct muscular action, is the most difficult one. After repeated efforts the mind seems to understand, better and better, how to direct, and the muscles how to obey, till, at length, a very slight effort of the mind seems to be all that is required, and even an effort so inconsiderable and rapid, as not to be the subject of notice. On this truth seems to depend the astonishing facility of action, to which (among many other instances) jugglers and musicians attain. This is called habit, which word is derived from a Latin word which signifies custom or use. There are customs, or habits, of the mind, as well as of the muscles. Persons who accustom themselves to extemporaneous speaking, acquire a surprising ease and readiness in the complicated action of conceiving, uttering and expressing by sounds, by looks, and gestures, whatsoever they would impress upon an audience. The mind has its own habits also, in the quiet of contemplation, and in exercising its various powers. It has its own associations too,

with external objects, of which many curious instances are stated in philosophical works.

241. The moral deduction to be made from these general principles is this; that there is a continual craving to do some act, to obtain some object; or a continually recurring necessity to do some act to prevent an evil, or inconvenience. The frequency of this call to do something, whether it be for eventual good or evil, leads to the practice, custom or habit of doing; and in some cases, the impulse to act becomes so powerful that reason, self-respect, the laws of society, and even those of the Lawgiver of the Universe, (if these are heeded,) present no sufficient barrier to the impulse. It is to this all-important truth, in the nature of man, that the attention of the young is earnestly invited. The capacity to create habits, is the consequence of the power given to us to promote our own welfare individually, socially, and as accountable beings. This capacity was designed to fasten us down to that course of action which will accomplish these ends of our existence. Like everything else, with which men are entrusted, it may be rightly and profitably used; or may be misused, and perverted to certain ruin. Habit is the kindest friend, or cruelest foe to human welfare. When it assumes the latter character, it comes ever in the most delusive and seductive forms. It soon substitutes its own irresistible will, for that of its victim; and triumphantly points to the gulf to which it bears him. The fly, caught in the spider's web, is a faint illustration of the power of habit. The fly knows, from the first moment, his destiny, and struggles to escape. The gambler, the drunkard, the felon, when and how do they learn, that they have been caught in the web of HABIT!

CHAPTER XXVII.

DUTIES.

Actions which are wrong as to One's-self, and which may be so as to others.

(SELFISHNESS, INTEMPERANCE, TOBACCO.)

242. Selfishness. It is obviously a part of the Creator's design, in placing man as he is seen to be placed, relatively to the parts of the created system, and relatively to society, of which he is necessarily a member, that he should have wants, which he must supply. There are also desires, and aspirations, which arise from, and which are modified by, the peculiar condition of each individual. It is commendable, in every one, to provide for the satisfaction of his wants, and for the gratification of desires and aspirations, provided, all these be such as are proper, both as to himself, and all other persons, with whom he is associated. To desire property, conveniencies, and even luxuries is reasonable. To desire to be esteemed for virtues, talents, and for efforts to promote the common welfare, is reasonable. But to desire whatsoever one can have, and to get it, hold it, and use it, for one's own exclusive benefit, and to let it be seen, that one has no other motive, is to care for one's self only; this is selfishness, and is a striking defect in moral character. Now, it is an unquestionable principle in human nature, (that is, the fact is so, and one cannot go behind the fact, and know why it is so,) that mankind respect all those motives and acts, which have for their object, the promotion of the common good; or individual good, in particular cases. It is on this principle that mankind esteem those who disregard labor, property, and personal safety, when the motive is benefit to others. And on this principle mankind hold those in contempt, who show no sympathy for their fellow men, and who crave all, and hold and use all they can get, for their own exclusive gratification. Selfish men betray