suffering. In action, of whatever kind, there is a pleasure-pleasure in the exercise of power, and in the glory of positive achievement; but in suffering there is nothing of this: nothing but the power of principle, relying on the integrity of truth, can sustain the mind when desolation is around and death before. If Virtue is noble at other times, she is especially so when she endures the severest trial without a murmur, and rejoices in the fiercest flame. Many testimonies to the support of this truth are afforded in the fortitude with which sufferings have been borne. Space forbids our doing more than allude, in illustration, to the noble army of Christian martyrs, and to those who suffered persecution for righteousness' sake. Their record is on high; they despised dangers, dungeons, and death. To the stake they went, and gloried there, and ascended to their celestial mansions in chariots of fire.

Having in the preceding pages remarked on the general nature and value of decision of character, we must now show its constituent elements, or those qualities of mind which combine in its rightful exercise. The first of these is unquestionably a good judgment. Decision of character may be briefly described to be the continual presence of a determined will; and so it undoubtedly is; but it must, to possess any value or excellence, rest on the well-established conclusions of an enlightened reason. This is of essential importance. The course of action to be pursued must be wise and right; and when the judgment has been carefully exercised, by its conclusions a stability is given on which decision can safely and well act. Hence the omnipotence of principle and truth. We must add, that not only is a correct judgment a part of decision of character, but we conceive that a quick apprehension is equally a constituent element. Promptitude, a part of the valuable quality before us, becomes rashness, if not in obedience to just reason. The rapid operations of reason contribute much to infuse that energy of mind which is the distinguishing element of decision of character. The soul may be on fire with the velocity of its movements, without being guilty of any enthusiasm. Rapid ratiocination is also essential in most cases to that promptitude in action which we have just mentioned—the touch, the flash, the fire. Equally obvious is it that energy of feeling is a constituent part of our subject; not that mere energy of feeling is decision. Uncontrolled, that energy is like fire not subject to the mastery of man, which burns along with resistless power, destroying everything before its fury while, regulated by a correct judgment, and flowing onwards in a tide, rapid though it be, of wise and beneficent action, it is like the same element under the mastery we have named, which is rendered of immense value in originating the mighty wonders, and the various and inestimable service of the steam-engine. Nor is the energy of feeling, which is a part of decision, necessarily of that kind which makes known the vigour of purpose by the noise and force of action. This is most frequently the case, but not always so; sometimes, and not seldom, there is a quiet earnestness of great power, with little or no apparent feeling. But though feeling in such cases be not apparent, yet we think it real,

deep, and fervent-a fire concealed from observation indeed, yet intense. It is astonishing to witness how oftentimes a command of mind will conceal the animating fires of feeling, leaving only apparent the calm conclusions of reason embodying themselves in action. In most cases where this command is completely exercised, decision is the greatest.

From the combination of the operations of judgment and of the emotions we have named, it is obvious there must ensue a firm determination of will-a determination to act when the conclusion is arrived at. In this consists the essence of decision of character. It implies a confidence in the correctness of judgment and in the power of action. In the general business of the world-in that tide of affairs flowing more rapidly than ever, of which incessant activity is the great characteristic feature, of which promptitude and vigour are life, a continual source of inspiration, and in which decision is of so frequent use-this confidence is the essential element of success. But apart from commercial pursuit, the confidence to which we refer, rightly placed, is of first importance. It gives a firmness, or, in one expressive word, a manliness to character, and preserves from that hesitancy of mind which is both distress and weakIt is power. Consciousness of power is pleasure of no ordinary degree: and this pleasure, in reference to action, is hope; and hope is power-power of mighty energy.

ness.

Decision of character is of high value, but valuable only as it is rightly used. For this purpose, an enlightened conscience is essential as a guiding and guarding influence. We say enlightened conscience; for unless its dictates be those of a well-informed intelligence, it is only so much direct evil. On the value of conscience, and its rightful supremacy in the movements of the heart and action, it is superfluous for us to enlarge; only observing, that without it, decision of character would be a curse- -with it, a blessing. And, as one of its blessings, we may remark, that decision greatly adds to the authority of conscience; and this may further strikingly show the value and excellence of this noble quality.

Decision of character, excellent if used aright, may be and often is abused to evil. Of this we are reminded-mournfully reminded-by the history and experience of its exercise. Often it is to effect deeds of darkness, of terror, of revenge, of blood-to do the work of death in its most awful forms. Decision of character summons the fiercest passions of the mind to their greatest activity, and erects them into their firmest attitude and loftiest bearing. But though this be the case, we must not forget the omnipotence of truth, owing to the exercise of decision in its defence and spread.

The subject of our remarks, noble as we esteem it, is often opposed to those softer qualities of mind which all esteem and admire, especially in the female character. Frequently it is necessarily so. The prosecution of one purpose forbids continual attention to the wishes of others. In its noblest and best exercise, in opposition to error and vice, decision of character is most independent; it courts not favour, and heeds not frowns. It holds its course nobly onward; and, like the greatest energy

of art, that of steam, despises every difficulty; but, like that power, too, it is capable of being subject to control, and of aiding the nicest operations of the social economy. We admit that a bold uncompromising spirit, that erects itself into a lofty independence of the opinions and oppositions of others, esteeming the blandishments of society only an hindrance in the execution of its high purpose, may at times be far the most effective force for the promotion of truth in its defence or propagation. Yet we believe that, in general, the most valuable ends may be attained with greater effect by the exhibition of amiability, benevolence, and respect for others-by making the suaviter in modo a means for the fortiter in re; and also, that such qualities may well co-exist with the attainment of a high order of principle, and of that habit of mind we term decision of character. When so combined, there is no mental quality more valuable, none more useful to society. It infuses life, order, happiness. Yes, when humility is esteemed a part of wisdom, and a spirit of kindness is united to intellectual vigour, decision, everywhere present as a mighty monarch of reforming power, will sway in cheerful obedience the vast empire of mind.

But decision is often far otherwise in actual exhibition. We most frequently witness a repulsive roughness and rudeness of manner—the fortiter in re, unconnected with the suaviter in modo; also, a want of proper respect for the opinions and stations of others, which is most disgusting. And then, too, the absence of humility. Pride and overbearing haughtiness are the frequent attendants of great decision, so called. But we are anticipating our subject. We shall now notice the developments of a spurious decision of character.

There is scarcely any quality of mind, excellent in itself, that is more imitated than decision of character, or that can be exhibited under so many various phases of spurious development. It allies itself with the active mental propensities; and there is, according to a law of the human mind, pleasure in their exercise, and this pleasure increases those propensities. Hence the semblance of decision is easily produced, which is apart from its true character. Not merely the active tendencies, but the hardier qualities of firm endurance, inflexibility of purpose, and impetuosity in the attainment of purpose, are frequently mistaken for the noble and far more excellent one of a wise decision of character. The nobility and dignity which our subject gives to its possessor is, as might naturally be expected, frequently imitated; and also the important influence conferred by true decision is an object of great ambition and anxious attainment. Nothing is more eagerly sought for its own sake than power. This is seen in every rank and relation in life. Greatness, in common esteem, stands far before goodness.

In accordance with these tendencies of mental character, we often see the spurious development of decision in a habit of quick decision, unaccompanied by those rapid operations of the judgment, by that wisdom of choice, which render the subject of our remarks valuable and not injurious. Genuine activity of mind implies not merely intensity of

emotion, or rapidity of change of feeling, or even quickness of apprehension or thought, but also rapidity of judgment. Quick decision is frequently the development of a spurious activity of mind,-activity not of reason, but of feeling or action,-and is often a successful imitation of true decision. Energy may be displayed, and quickness in thought or feeling or action, which, being elements of the more noble mental feature, are often mistaken for it: especially is this mistake made when the results happen to be successful; but they seldom are so. Rashness is

not wisdom; and the consequences of it are very frequently most serious and melancholy. True decision is often, most often, quick decision, and displays, in many of its developments, great energy and activity in feeling, thought, and action. But it is at the same time combined with the essential qualities of good judgment. It is the impetuous, but welldirected fire of disciplined warfare, rather than the wild and passionate sallies of barbarian troops. Quick decision, resulting from spurious activity of mind, is sure to fail before difficulties, which it is the nature of the more noble quality to despise.

But the hardier aspects which decision frequently assumes in contending with difficulty, in despising dangers, in inflexibility and energy of purpose, and perseverance in the attainment of it, far from the yielding temper of amiability, are successfully imitated by obstinacy. Obstinacy is always unamiable, and so is sometimes decision. It is deaf to reason; while decision, heeding not the lesser arguments of expediency and selfishness, obeys the superior voice of reason and principle. Obstinacy is self-will, which is true determination combined with selfishness. It is therefore always wrong, though its results may be sometimes fortunate. The same opposition to reason characterises that noisy, blustering deportment, combined with impetuosity of purpose, we often witness. It resembles the roughness sometimes worn by true decision, and it imitates the energy essential to that noble quality by mere violence of manner. Like obstinacy it is selfishness; but unlike it and true decision, it is sure to fail before real difficulty. It has no power of endurance.

The evils of the absence of true decision now claim our attention. Without saying that it is the source of all excellence, and therefore that its absence must be productive of all misery, we may safely affirm that the injurious effects of the want of it are far more extensive than is generally imagined. Indeed, as we have previously observed, in the general arrangements of society decision is of essential moment. It is indispensable to government in any of its forms, whether in the larger economy of the great political relations, or in the lesser relations of social and domestic life; and government is order. Then, indecision is the world without order-the ship without captain, pilot, or helm. But in the minor affairs of life, the transactions of every day, the numberless failures of ends in their measure important, are owing to that hesitancy in deliberation, and consequent weakness in performance, which decision entirely forbids. And then, too, a habit thus formed constitutes a weakness of character before which opportunities, however good and available

to others, are lost. Procrastination, the fruit of indecision, is the thief of time. In lesser as well as greater affairs it throws away opportunity and pushes reason out of life. Business habit, as we before remarked, is of incalculable value in every affair, and therefore its absence is full of evil-evils often productive not only of much inconvenience, but of serious consequence. It is perfectly obvious that without decision nothing valuable can be accomplished; nothing can be done by which advantages, however great, and attainable by energy and perseverance, may be ensured; nothing by which society, vast and mighty as its interests are, may be improved, and individual and social welfare secured. And for this reason, power of mind is essential to promote the various interests of society, and is necessary in the continual flow of its smaller affairs, as well as in the accomplishment of some grand and difficult object. In the same way, we may observe that mechanical power, whether of natural agency or caused by artificial skill, is essential to the production of those wondrous results which are the proud boast of British civilisation at the present time; and of those yet more wondrous results which the numerous discoveries of science have unfolded to the astonishment and delight of all. Decision of character is the power of society, its animating principle. Indecision of character is mental, moral, and social weakness; and its results may be seen in the stagnant pool of ignorance and in sloth. To avoid improper length, we refrain from filling our pages with instances of the numerous evils under which society in its various departments suffers by indecision; evils spreading themselves on every side, and from every point of contact, like the crystallisation of ice on the surface of a lake, or sometimes resembling the formation of those greater or smaller masses of the same material-the frequent cause of danger and death. Indeed, examples of indecision are unnecessary, as they will (sad fact!) immediately occur to the minds of all our readers. Experience is ample.

We turn, then, to notice what is even of more practical consequencethe want of decision upon the individual mind. All the evils, great and numerous as they are, which afflict society in any of its forms, by habit of indecision, and the often wretched consequences arising from the want of decision in certain particular instances, primarily flow from defects in the mental character. The mind of man, considered in its constitution, powers, and capabilities, is beauty, majesty, and might. No work of the wise and beneficent Creator more abounds with marks of divine workmanship. We mean, of course, when the intelligent and moral principles are cultivated for their legitimate purposes, and are seen in beautiful harmony and beneficial action throughout society. Then not a flower or tree of either brightness, beauty, or majesty but may be an appropriate emblem of some of the various displays of mental character. We know, indeed, that the trail of the serpent is over it all; that moral depravity, as a spoiler, has destroyed the harmony which might otherwise exist, and lessened the mental dignity and powers. Still much remains; and to education is assigned the task of forming the mind in dignity and