obtain the converting and renewing grace of God; that divine and sacred influence, which is the origin of all real goodness in man, the first cause and the continual promoter of all holy desires, good counsels and resolutions, just and virtuous actions. When this inestimable gift is bestowed, the soul is fitted for the production of every virtue. The ground is, as it were, prepared for the reception of the seeds of knowledge and wisdom, and may justly excite the fairest hopes of bringing forth the fruits of righteousness in due season. The grace of God in the heart of man thus renewing him to the love, pursuit, and exercise of holiness, is commonly imparted in the use of certain means, and by slow and gradual proportions. These direct means of grace are so generally known, that I shall not dwell so much on them as on some others of a more indirect but very important kind, which are not so frequently recommended. The serious perusal of the word of God, prayer, and attendance on public worship, are often, and justly, stated to be the great appointed means of obtaining the grace of God. They cannot, indeed, be too strongly insisted on for this purpose. Through these sacred channels, the Father of our spirits has in every age communicated his good and perfect gifts to man. Hence the minds of his servants have been enlightened with heavenly wisdom, quickened, and sanctified. Thus has the fire of divine love been kindled in their hearts, which, gradually weakening and destroying the corrupt propensities of nature, and refining its nobler faculties and dispositions, bas qualified them for virtue, and animated them to every good work. With respect to the perusal of Scripture, care should be taken to read it with much serious thought and selfapplication, and to deduce from its facts and declarations those important principles and conclusions with which it abounds, and which are so essential to our direction and instruction in righteousness. On the duty of prayer I would only remark, that, besides its general qualifications, of sincerity and fervour, he who is in pursuit of true and exalted virtue, must be frequent, constant, particular, and persevering in his petitions, until he actually obtains the blessing which he seeks; whether it be the reality of converting and effectual grace, or the increase of that divine gift for the general purposes of a religious life, for strength against some evil passion or propensity, or for the attainment of some special grace or virtue. A very fine example of the efficacy of divine grace, and of strict habits of devotion, in the production of eminent virtue, is afforded by the celebrated Dr. Boerhaave. In the life of this great physician, by Dr. Johnson, he is said to have been "an admirable example of temperance, fortitude, humility, and devotion." "His piety," continues his learned biographer, " and a religious sense of his dependence on God, was the basis of all his virtues, and the principle of his whole conduct. He was too sensible of his weakness to ascribe any thing to himself, or to conceive that he could subdue passion, or withstand temptation, by his own natural power: he attributed every good thought, and every laudable action, to the Father of goodness. Being once asked by a friend, who had often admired his patience under great provocations, whether he knew what it was to be angry, and by what means he had so entirely suppressed that impetuous and ungovernable passion; he answered, with the utmost frankness and sincerity, that he was naturally quick of resentment, but that he had, by daily prayer and meditation, at length attained to this mastery over himself." 4. In the preceding extract from the Life of Boerhaave, meditation is united with prayer, as one of the grand means of his advancement in piety and virtue; and this is so im portant, as to deserve distinct and particular notice. Prayer itself, in order to be acceptable to God, and profitable to ourselves, must, aniongst other requisites, be the result of previous meditation. The heart must muse concerning its situation and wants, until the fire of devotion kindle, and utterance at length be given to its desires. It is owing to the neglect of this self-examination and reflection, that prayer is often followed by so little good effect. Without frequent and patient meditation, how can we become well acquainted with our own hearts, with our defects and imperfections in duty, or perceive the importance and excellence of pious dispositions and virtuous conduct? It is by the habitual practice of this duty that the mind is kept awake to intellectual and spiritual objects, that it is rendered mensy (to adopt a profound and most important idea of Mr. Locke*) under the want or partial attainment of religion and virtue, and becomes anxious and ear nest in the pursuit of both. The necessity of this habit of meditation must be obvious to every one who considers the nature of man and of religion; the powerful influence of present objects; and the difficulty, if not the impossibility, of paying due regard, by any other means, to those which are unseen and eterpal. It is amidst the silent and secret communing of the heart, that the dictates of reason, the still, small voice of conscience, and the sacred suggestions of the divine Spirit, are best discerned, and most attentively regarded. Thus it is that the mind discovers its deficiencies, weighs the arguments and motives which arge it to virtuons exertions, traces the consequences of actions, and forms those desires and resolutions, which, with the divine assistance and blessing, issue in correspondent conduct. It is thus that the in See the justly celebrated chapter concerning power, Essay on the Human Understanding, vol. i. structions of the word of God must be inwardly digested; and practical principles, rules, and conclusions be extracted from it for the regulation of the heart and life. Meditation is therefore frequently recommended to us in Scripture, both by precept and example. The patriarch Isaac "went forth to meditate at eventide." David often speaks of this practice as characteristic of the religious man; and his Psalms are proofs of his own observance of it. During the seasons also of our Lord's retirement for devotional purposes, meditation no doubt formed a part of his sacred employment; and such has ever been the practice of his faithful followers. Let, then, the lover of virtue imitate these examples. He may, perhaps, experience at first some difficulty in fix ing his thoughts, and pursuing a course of meditation on any given subject; but let him persevere in the attempt; and the increasing distinctness and permanence of his apprehensions of truth and duty, the enlargement of his views, the additional fervour of his desires, strength of his resolutions, and vigour of his pursuit in religion and virtue, will soon convince him of the importance of the habit, and lead him to continue it with steadiness and delight. 5. It will be recollected, that, in the observations of Dr. Franklin on this subject, he stated it to be the persuasion of Christians, that virtue was most effectually promoted by faith in Christ; and added his own opinion, that regard to the commands of an inspired teacher, who was also believed to be the appointed judge and rewarder of his followers, was calculated to have a powerful influence on their conduct; but that, unfortunately, the faith of most Christians was too weak to produce this important effect. This statement of the American philosopher is just, as far as it goes; but it has all that defect and imperfection which might be expected from one who was so par tially acquainted with the real value of Christianity. Faith in Christ is indeed essential to the acquisition of true virtue, and the main instrument to be employed in attaining it. He is exhibited to us in the Gospel as the great source and spring of all spiritual good; as the fountain of wisdom and strength, of grace and glory. He is not only to be regarded as our lawgiver and judge-in which characters alone he is represented by Dr. Franklin, and too generally considered by the world-but as the Mediator of the new covenant, in whom are hidden all the treasures of wisdom and knowledge, and who alone can give to his people the spirit of power and of love, for the attainment of virtue and holiness. Our success in this important pursuit will be very much in proportion to the just and lively regard which we pay to our Lord, in the various characters and offices in which he is revealed to us in Scripture. To him we must look as the medium of our favourable access to God; on his Spirit we must depend for illumination and grace; to him we must be united in heart, if we expect to bring forth the fruits of righteousness. Faith in him, in short, as our Teacher, Saviour, and Head, as our Intercessor, Advocate, and final Judge, and love to him as in all these, and in various other respects, our Redeemer and Friend, are the grand instrument and motive which we must employ in the great and difficult work of attaining true Christian virtue. More especially, the believing and animated contemplation of the cross of Christ; of the sufferings which were there endured, and of their purpose and design respecting our sanctification, will have a peculiarly powerful effect in promoting it. Do we wish to see something of the malignity and just desert of sin? Whither should we turn our thoughts but to Jesus Christ, and him crucified? Do we desire motives and arguments to deter us from its continued indul "The cross once seen is death to every vice." 6. There are still some indirect, but very important, means of inprovement in virtue, which must not be omitted in this sketch of the art in question. These may be classed under the general head of self-management. Whoever is in tent on virtuous attainments, must, as I have already observed, endeavour to become intimately acquainted with himself. The direction of the Delphic oracle inust be ever in his recollection, and no indulgence of weakness or self-love must be allowed to prevent the most scrutinizing search into his propensities and passions. Let dispositions and tendencies of every kind be diligently marked, that suitable remedies or correctives may be admimistered. Aristotle, and after him, Lord Bacon, has laid down, as a general rule upon this subject, to oppose nature; and this cannot be too carefully observed. What is natural to us will seldom lose its influence, and will commonly require to be constantly opposed and repressed. Discretion must be exercised in the application of this as of every general rule; but, for the most part, we shall not fail to advance in virtue by studiously adhering to it. It may, in the next place, be remarked, that there are certain times and seasons, in which we are all either more or less favourably disposed to exertion in virtue. These must be particularly attended to the untoward seasons, for the purpose of humiliation, repentance, resolutions of amendment-the propitious times, for that of increased vigour and activity. It is surprising what progress we may make in religion and virtue, when blest with a favouring gale from heaven. When the mind seems to have clearer apprehensions of the nature and importance of duty, and the affections, the wings of the soul, are excited, the Christian is frequently carried triumphantly beyond the dangers, difficulties, hindrances, and delays of his former course, and is delightfully wafted onward to purer and more enlarged regions in the realms of truth and virtue. In this pursuit, also, persons, occasions, and circumstances, are to be carefully marked. Our characters are much formed by our associations. Let the companions of him who would advance in virtue, be, as much as possible, selected from such as excel in it. They will encourage, animate, and assist him. Again: there are certain situations and circumstances, which we have all found by experience to be peculiarly dangerous and ensnaring. These it will be our wisdom to avoid, and to keep at the greatest possible distance; and, on the contrary, to frequent and multiply those which we have felt to be particularly conducive to our improvenient. In short, the lover of virtue is to be continually on the watch to advance in his grand pursuit. He must endeavour to derive advantage from every quarter; to render every person, object, circumstance, and occasion, subservient to his main design of becoming perfect in every good work. 7. I shall suggest but one more hint upon this subject; which, how ever, though last in order, is by no meaus least in importance. "Virtutis laus omnis," says Cicero, "in actione consistit;" and we may add, not only does its praise, but its very nature, consist in action; and on this does much also of its improvement depend. Virtue, in order to be vigorous and steady, must be habitual; and habits of virtue, as of every other kind, can only be acquired by exercise or practice. It is on the power of habit, the aptitude to which is originally implanted in our nature for the wisest and best purposes, that advancement either in good or evil chiefly depends., To engage this most important power on the side of virtue is evidently, therefore, a point of the utmost concern to him who is anxious to attain it. Now, "habits of the mind," observes Bishop Butler*, "are produced by the exertion of inward practical principles, i. e. by carrying them into act, or acting upon them; the principles of obedience, of veracity, justice, and charity. So likewise, habits of attention, industry, self-government, are in the same manner acquired by exercise." Attention to this single rule, which is matter of fact and experience, is alone sufficient to ensure progressive improvement in virtue. The powerful and beneficial effects of it cannot be better stated than in the subsequent observations of the same admirable writer. "Thus," continues Bishop Butler, "by ac customing ourselves to any course of action, we get an aptness to go on; a facility, readiness, and often pleasure, in it. The inclinations which rendered us averse to it, grow weaker; the difficulties in it, not only the imaginary, but the real ones, lessen: the reasons for it, offer themselves, of course, to our thoughts upon all occasions; and the least glimpse of them is sufficient to make us go on, in a course of action to which we have been accustomed. And practical princi ples appear to grow stronger, absolutely in themselves, by exercise; as well as relatively, with regard to contrary principles; which, by being accustomed to submit, do so habitually, and of course. And thus a new character, in several respects, may be formed; and many habitudes Analogy, Part I. chap. v. of life, not given by nature, but which nature directs us to acquire." Excellent, to the same effect, are some remarks of the late learned Bishop Horsley, in two beautiful sermons, published since his death, on Phil. iii. 15; on which, as well as on the preceding extract from "the Analogy of Religion," and other observations of a similar na ture, he who is intent on virtuous eminence will do well to meditate. Let him only, however, beware of resting in the mere persuasion or contemplation of this subject; for, as Bishop Butler has most acutely and usefully remarked, in the same chapter; going over the theory of virtue in one's thoughts, talking well, and drawing fine pictures of it; this is so far from necessarily or certainly conducing to form an habit of it in him who thus employs himself, that it may harden the mind in a contrary course, and render it gradually more insensible, i. e. form an habit of insensibility to all moral considerations." Let constant, unwearied action, or exertion, therefore, be the object of the candidate for excellence in virtue; and he will certainly experience the truth of what has just been asserted concerning its propitious influence. He will find, in a word, that "to him that hath shall be given;" and that, by thus giving all diligence to add to his faith virtue, the whole train of moral and of Christian graces will gradually adorn his profession, and render him "neither barren nor unfruitful in the knowledge of Christ." It would be easy to multiply di rections and rules for the attainment of virtue; and I may very possibly have omitted some which to others of your correspondents may appear important. Those, however, which I have mentioned, may serve at least to produce some better observations on this interesting subject; and in the mean time may not, perhaps, be altogether without use to some of your readers. Virtue-I · mean, as I originally observed, true Christian virtue-is, or ought to be, the great object of our pursuit. The attainment of it is essential both to our present and future happiness. Virtue is, indeed, happiness itself. Every degree of improvement in the one, is a proportionable increase of the other. Wisdom, justice, temperance, the love of God, the love of our neighbour, purity of heart, heavenly-mindedness, with the rest of those fruits of the Spirit, and works of righteousness, which are held forth to us in Scripture, are only so many different names for branches of that perfect happiness which we all desire, and profess to be pursuing. To these virtues, then, let us direct our chief thoughts, study, and concern. We must in some good measure possess and exercise them, if we expect either the peace of the righteous here, or the blessedness which is reserved for them hereafter. That we may attain them, has, I think, been proved in the preceding observations. It only remains, therefore, that I add, in the words of our Lord, " If we know these things, happy are we if we do them." I am, Sir, &c. PHILARETUS. MISCELLANEOUS. To the Editor of the Christian Observer. I HAVE read your work for these nine years, and am so well persuaded that you are a friend to sound religion, and an enemy to all popish plots, that in my present state of alarm I apply to you without hesitation. Let me, dear Sir, tell you something of my history, and |