to us a principle. The importance of thus fixing this invaluable principle in the heart, is too obvious to require explanation. Even they who have it not; they who never act but from the impulse of the present passion, will not deny its utility with regard to others. None can wish well to any individual, and not wish that his or her general conduct may be such as will be approved of God; and as a constant sense of being accountable to God for every action is the leading security for such a line of conduct, none will speak lightly of such a principle to those in whose virtue they have any interest.

This is one of the many instances in which vice is obliged to yield to virtue. The young lady whom I introduced a few pages ago, would not have chosen, while she indulged her own indolence, to recommend the

same

same sort of indulgence to those on whose active exertions she depended for any of her comforts. By this test we may often be able to discover what is really right, and to detect what is really wrong. But to return to our more immediate subject.

In order to render the belief of our being accountable to God a governing principle, it is necessary that we, in the first place, endeavour to impress it upon our minds by seriously attending to what is said of it in the Scriptures of both the Old and New Testament; and in order to keep up the force of the impression, that we recal it frequently to our remembrance, particularly before and after the performance of any action that is not of a nature morally indifferent.

be

Now all this, you perceive, must your own act and deed. All that any friend can do, is to stir you up to

the necessary exertion; but still I pray you to remember, that before it can be of any benefit to you, the principle must have been made your own. That you may meet with as little to obstruct you as possible in thus improving the idea of accountableness into an active principle, I shall now endeavour to put you on your guard against the obstacles you are most likely to meet with, so that they may either be avoided or overcome.

The first I shall mention arises from a temptation by which we are at all ages very apt to be beset, viz. measuring our attainments and deficiencies, our good and our bad qualities by a false standard; and rejoicing in the flattering assurance we thence obtain, that we are no worse than others.

Miss Gloss

affords an instance exactly in point. She lives with her

grand

grand-mamma, a lady of great age and experience, and of excellent good sense; and who, notwithstanding her extreme fondness for her grandchild, sees and points out her faults. She never has, however, in any instance, been able to convince Miss Gloss that she was much to blame, or to lead her to any serious purpose of amendment: for unfortunately it has happened, that of every fault which her grandmother has discovered, some one or other of Miss Gloss's companions have been still more guilty than herself. Her method of arguing is as follows: Well, I am sure, though I won't say that it was not wrong to do so or so, it was not more wrong in

16

"me than in Lady Jane, or Lady

Mary, or Miss Louisa, and yet who "finds fault with them? Are not

"one? Why should I pretend to be "better than they are? I wish only "I were half as good!"

This habit of justifying herself by the faults of others, has created in Miss Gloss a propensity to seek for the faults of which she is to make this convenient use. She seeks with a wish to find; and no sooner is this wish born than it gives birth to malignity. Never do you hear Miss Gloss speak of a generous or noble action performed by any one of her acquaintance. Never does she, of her own accord, acknowledge the superiority of one who is distinguished for talents, or admire another on account of her genius, or praise a third because of her goodness of heart; but in none does she fail to discern the petty blemish which serves her at once as a consolation and excuse for conscious inferiority.

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