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what consistency of character is, of what importance it is, and what beauty and interest it throws over the whole life. Now if consistency of character is at once so full of beauty and utility, while the opposite trait of character is in an equal degree remote from both, being as deformed in its aspect as it is detrimental in its results, it is important to inquire into the cause both of the one and the other. And we think it must be obvious, on a very limited reflection, that they are both based upon one and the same mental power, viz., the Will. And it is in consequence of this that we introduce this subject in connexion with the examination of the will.-If the will be decisive and energetic, the conduct will be essentially consistent; if the will be vacillating and weak, we may naturally expect that the vacillation of the mind will infuse itself into the outward life, and stamp it with inconsistency.

"When I look at the mind of Lord Bacon," says Cecil," it seems vast, original, penetrating, analogical, beyond all competition. When I look at his character [by which this writer appears to mean his outward life], it is wavering, shuffling, mean."* That the character, or outward and practical life of Lord Bacon, was essentially what it is here represented to be, is generally thought to be true; but the cause of this meanness, and wavering, and shuffling, so far as it really existed, is not to be sought for in his intellectual powers, for in that respect he was undoubtedly vast and original, as Cecil represents him, and penetrating and analogical, beyond all competition. The secret is to be detected, not in the structure of his intellect, or the mere percipient part of his nature, but in the natural weakness of his will, as compared with the intensity of his desires and passions. And so of other cases of marked inconsistency of life. There is probably not one, with the exception to be mentioned in the next section, which does not involve the fact of a constitutional or a relative weakness of the will.

* Remains of Rev. Richard Cecil.-Remarks on Authors.

§ 190. Of inconsistency of belief in connexion with inconsistency of conduct and character.

We are aware there is some ground for the remark here, that inconsistency of conduct is not to be ascribed wholly to a defect in the power or the regulation of the will, but is owing, in part at least, to inconsistencies in the power of belief. There are some men who are constantly undergoing changes in their speculative views; whose minds, in the strong language of Foster, "are a CARAVANSERA of opinions, entertained a while, and then sent on pilgrimage." These frequent changes will of course be attended with correspondent changes and inconsistencies of conduct. So that undue versatility of conduct is not always to be ascribed to a defect in the regulation of the will, but often to an inordinate facility and changeableness of belief. In connexion with this aspect of human nature, which is undoubtedly one of no small interest, a few remarks are to be made.

In the first place, we admit it to be true and undeniable that there are some men who have this strange facility of belief, which in its results attaches thein successively to opinions and systems diametrically opposite in their import. And, furthermore, we may well suppose that, in some of these cases, the cause of this peculiarity of mind is a constitutional and natural one. They labour under the difficulty of a constitutional weakness or defect of mind in this particular. Without checking their belief by the suggestions of the most ordinary degree of caution, without taking any note of dates, characters, and circumstances, they eagerly receive and digest the most glaring and ridiculous improbabilities. In respect to these persons, we may admit that their inconsistency of conduct is not be ultimately ascribed to a defect in the exercises of the will.

But, in the second place, we shall find in many, and perhaps a majority of cases of great vacillancy and changes in the belief, that the ground or cause of such multiplied changes is not a constitutional imbecility

of the belief itself, but is to be sought for in the will, and in that very trait or characteristic of the will which is the basis of such inconsistencies in other respects. That is to say, the change in the position of the mind, which is undergone, commences in the will, and the belief is afterward brought to correspond to the new direction which has been taken by the voluntary power. A man, for instance, who is wanting in firmness of purpose, is urgently addressed by another person of a different party or creed. Placed in this situation, he feels the little voluntary strength which he possesses beginning to break up or give way; and very soon, as if he were a helpless victim wholly in the power of another, he is carried over to the new party or creed, and deserts both his old doctrines and his old friends. He is not convinced nor satisfied; on the contrary, he feels himself greatly dishonoured; but as he soon finds he cannot retreat, but must remain in his new position, whether he is pleased with it or not, he sets about searching for arguments to justify him in the course he has taken. A thousand influences are now at work which were dormant before; his reputation, his interests, his pride, all throw their weight in favour of certain decisions of the understanding at variance with its former conclusions; and by this rapid and powerful process, so evidently unfavourable to a true view of a subject, his intellect is soon brought up into a line with the new position of his will, and he stands justified in his own estimation as a consistent person, though it may be in nobody's else. So that it still remains good, as a general statement, that the basis of consistency or the opposite is to be sought for in the character and discipline of the will.

§ 191. Self-possession an element of consistency of character. But it will be seen more distinctly and fully that consistency of character has its basis chiefly in the condition and discipline of the will, when we consider some of those things which are more or less implied or embraced in such consistency. It is beyond

all question that one and a marked element in consistency of character is self-possession or self-government. A consistent person has, of course, some fixed principles by which his conduct is regulated, and some great objects before him (or, at least, what he considers such) towards which his efforts tend. His consistency is chiefly exhibited by his acting upon these principles and steadily pursuing these objects. But not unfrequently there are circumstances occurring which come unexpectedly, and which, coming in this unexpected manner, greatly try the strength of his resolutions. If he has not an entire self-possession; if he cannot wholly control himself in such seasons of sudden temptation and trial, he is, of course, liable to be driven off from the ground of his principles, as well as diverted from the great object of his pursuit, and thus to forfeit his character for consistency. It is highly important, therefore, if we would possess the rich reward and the high honour of a consistent course through life, that the business, and events, and trials of our present state, instead of driving us hither and thither, and exercising an arbitrary sway over us, should be made subject to ourselves; that our own minds should have the mastery, the pre-eminence, the control over events. But this ability of remaining firm and self-possessed in all such emergencies implies more or less of power and discipline of the will. And if consistency of character is a truly valuable trait, which gives beauty while it increases the worth of all other traits and attainments, we have a reason here, and a powerful one too, why we should endeavour to understand the nature of the will, and the means of strengthening and regulating it.

§ 192. Perseverance under changes of circumstances a second element. As consistency of character involves the fact of a series of actions, extending over a greater or less length of time, there is necessarily implied, as another element in such a character, a disposition to persevere in the course which has been once adopted, un

der all those various changes of circumstances which are found always to attend the progress of human affairs. But there is a great difference in this respect. When the truly consistent man has once placed before him some object as decidedly worthy of his pursuit, he presses towards it with an inflexible and ever-advancing step; he is not frightened at every lion that stands, or is supposed to stand, in his path; if difficulties suddenly come in his way, perhaps many in number, and rising one above another in magnitude, his courage and resolution swell upward in proportion, and pass easily over their summit.-But it is altogether different with the man who does not possess this character for consistency. He does indeed place before him some object to be obtained, and he enters upon the pursuit of it with ardour; but from the beginning he pursues a zigzag and irregular course; alternately advancing and retreating; the obstacles he meets with, whether from within or from without, perplex his resolutions, and finally turn him wholly from his purpose.

But what is necessary to that perseverance, without which there can be no consistency of character? Obviously strength of will; either a natural strength, or a vigour infused into it by a course of discipline. So that we see in this respect, as well as in others, how closely the important subject of consistency of character is connected with the doctrine of the will.

§ 193. Consistency implies a control over the passions. Among other things which are implied in consistency of character is a control of the passions. Although this ability may, with some reason, appear to be involved in self-possession or self-government, yet it is worthy of a distinct notice by itself. Frequent and violent ebullitions of passion will necessarily mar and destroy the order and harmony of one's life. It is obviously ordered in Providence that we are placed in a world where trials constantly beset us; where griefs, and joys, and tears, and smiles come

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