it, before it is qualified to communicate any | malcontentedness, which I am resolved thing to the public, will make its way in that none shall ever justly upbraid me with. the world but very heavily. In short, the No, I shall glory in contributing my utmost necessity of carrying a stamp, and the im- to the public weal; and, if my country reprobability of notifying a bloody battle, will, ceives five or six pounds a day by my laI am afraid, both concur to the sinking of bours, I shall be very well pleased to find those thin folios, which have every other myself so useful a member. It is a received day retailed to us the history of Europe for maxim, that no honest man should enrich several years last past. A facetious friend himself by methods that are prejudicial to of mine, who loves a pun, calls this present the community in which he lives; and by mortality among authors, 'The fall of the the same rule I think we may pronounce leaf.' the person to deserve very well of his countrymen, whose labours bring more into the public coffers than into his own pocket.

matters, that the two criminals are the fa- | served, may lead us into very useful rules vourites of the audience. We sit still, and of life. What I shall here take notice of in wish well to them through the whole play, custom, is its wonderful efficacy in making are pleased when they meet with proper every thing pleasant to us. A person who opportunities, and out of humour when they is addicted to play or gaming, though he are disappointed. The truth of it is, the took but little delight in it at first, by deaccomplished gentleman upon the English grees contracts so strong an inclination tostage, is the person that is familiar with wards it, and gives himself up so entirely other men's wives, and indifferent to his to it, that it seems the only end of his being. own; as the fine woman is generally a com- The love of a retired or busy life will grow position of sprightliness and falsehood. I upon a man insensibly, as he is conversant do not know whether it proceeds from bar- in the one or the other, till he is utterly renness of invention, depravation of man- unqualified for relishing that to which he ners, or ignorance of mankind, but I have has been for some time disused. Nay, a often wondered, that our ordinary poets man may smoke, or drink, or take snuff, cannot frame to themselves the idea of a till he is unable to pass away his time withfine man who is not a whore-master, or aout it; not to mention how our delight in fine woman that is not a jilt.

I have sometimes thought of compiling a system of ethicks out of the writings of those corrupt poets under the title of Stage Morality. But I have been diverted from this thought by a project which has been executed by an ingenious gentleman of my acquaintance. He has composed, it seems, the history of a young fellow who has taken all his notions of the world from the stage, and who has directed himself in every circumstance of his life and conversation, by the maxims and examples of the fine gentleman in English comedies. If I can prevail upon him to give me a copy of this new-fashioned novel, I will bestow on it a place in my works, and question not but it may have as good an effect upon the drama as Don Quixote had upon romance. C.

No. 447.] Saturday, August 2, 1712.

any particular study, art, or science, rises and improves, in proportion to the application which we bestow upon it. Thus, what was at first an exercise becomes at length an entertainment. Our employments are changed into our diversions. The mind grows fond of those actions she is accustomed to, and is drawn with reluctancy from those paths in which she has been used to walk.

Not only such actions as were at first indifferent to us, but even such as are painful, will by custom and practice become pleasant. Sir Francis Bacon observes, in his Natural Philosophy, that our taste is never pleased better than with those things which at first created disgust in it. He gives particular instances, of claret, coffee, and other liquors, which the palate seldom approves upon the first taste; but, when it has once got a relish of them, generally retains it for life. The mind is constituted after the same manner, and after having habituated herself to any particular exercise or emΦημι πολυχρονικό μελέτην εμέναι, φίλες και δη ployment, not only loses her first aversion Ταυτην ανθρωποισι τελευτωσαν φύσιν είναι. towards it, but conceives a certain fondness Long exercise, my friend, inures the mind; and affection for it. I have heard one of the And what we once dislik'd we pleasing find. greatest geniuses this age has produced,* THERE is not a common saying which who had been trained up in all the polite has a better turn of sense in it, than what studies of antiquity, assure me, upon his we often hear in the mouths of the vulgar, being obliged to search into several rolls that 'custom is a second nature.' It is in- and records, that notwithstanding such an deed able to form the man anew, and to employment was at first very dry and irkgive him inclinations and capacities alto- some to him, he at last took an incredible gether different from those he was born pleasure in it, and preferred it even to the with. Dr. Plot, in his History of Stafford-reading of Virgil or Cicero. The reader shire, tells us of an idiot that, chancing to live within the sound of a clock, and always amusing himself with counting the hour of the day whenever the clock struck, the clock being spoiled by accident, the idiot continued to strike and count the hour without the help of it, in the same manner as he had done when it was entire. Though I dare not vouch for the truth of this story, it is very certain that custom has a mechanical effect upon the body at the same time that it has a very extraordinary influence upon the mind.

I shall in this paper consider one very remarkable effect which custom has upon human nature, and which, if rightly obVOL. II. 24

will observe, that I have not here considered custom as it makes things easy, but as it renders them delightful; and though others have often made the same reflections, it is possible they may not have drawn those uses from it, with which I intend to fill the remaining part of this paper.

If we consider attentively this property of human nature, it may instruct us in very fine moralities. In the first place, I would have no man discouraged with that kind of life, or series of action, in which the choice of others or his own necessities may have engaged him. It may, perhaps, be very

* Dr. Atterbury.

disagreeable to him at first; but use and application will certainly render it not only less painful, but pleasing and satisfactory. In the second place, I would recommend to every one that admirable precept which Pythagoras is said to have given to his disciples, and which that philosopher must have drawn from the observation I have enlarged upon, Optimum vitæ genus eligito, nam consuetudo faciet jucondissimum: Pitch upon that course of life which is the most excellent, and custom will render it the most delightful.' Men, whose circumstances will permit them to choose their own way of life, are inexcusable if they do not pursue that which their judgment tells them is the most laudable. The voice of reason is more to be regarded than the bent of any present inclination, since, by the rule above-mentioned, inclination will at length come over to reason, though we can never force reason to comply with inclination.

In the third place, this observation may teach the most sensual and irreligious man to overlook those hardships and difficulties which are apt to discourage him from the prosecution of a virtuous life. The gods,' said Hesiod, have placed labour before virtue: the way to her is at first rough and difficult, but grows more smooth and easy the farther you advance in it.' The man who proceeds in it with steadiness and resolution, will in a little time find that her ways are ways of pleasantness, and that all her paths are peace.'

To enforce this consideration, we may farther observe, that the practice of religion will not only be attended with that pleasure which naturally accompanies those actions to which we are habituated, but with those supernumerary joys of heart that rise from the consciousness of such a pleasure, from the satisfaction of acting up to the dictates of reason, and from the prospect of a happy immortality.

are to make us happy in the next. The seeds of those spiritual joys and raptures, which are to rise up and flourish in the soul to all eternity, must be planted in her during this her present state of probation. In short, heaven is not to be looked upon only as the reward, but as the natural effect of a religious life.

On the other hand, those evil spirits, who, by long custom, have contracted in the body habits of lust and sensuality, malice and revenge, and aversion to every thing that is good, just, or laudable, are naturally seasoned and prepared for pain and misery. Their torments have already taken root in them; they cannot be happy when divested of the body, unless we may suppose, that Providence will in a manner create them anew, and work a miracle in the rectification of their faculties. They may, indeed, taste a kind of malignant pleasure in those actions to which they are accustomed, whilst in this life; but when they are removed from all those objects which are here apt to gratify them, they will naturally become their own tormentors, and cherish in themselves those painful habits of mind which are called, in scripture phrase, 'the worm which never dies.' This notion of heaven and hell is so very conformable to the light of nature, that it was discovered by several of the most exalted heathens. It has been finely improved by many eminent divines of the last age, as in particular by archbishop Tillotson and Dr. Sherlock: but there is none who has raised such noble speculations upon it as Dr. Scot, in the first book of his Christian Life, which is one of the finest and most rational schemes of divinity that is written in our tongue, or in any other. That excellent author has shown how every particular custom and habit of virtue will, in its own nature, produce the heaven, or a state of happiness, in him who shall hereafter practise it: as on the contrary, how every custom or habit of vice will be the natural hell of him in whom it subsists. C.

In the fourth place, we may learn from this observation, which we have made on the mind of man, to take particular care, when we are once settled in a regular course of life, how we too frequently indulge ourselves in any the most innocent diversions No. 448.] Monday, August 4, 1712. and entertainments; since the mind may insensibly fall off from the relish of virtuous actions, and, by degrees, exchange that pleasure which it takes in the performance of its duty, for delights of a much more inferior and unprofitable nature.

The last use which I shall make of this remarkable property in human nature, of being delighted with those actions to which it is accustomed, is to show how absolutely necessary it is for us to gain habits of virtue in this life, if we would enjoy the pleasures of the next. The state of bliss we call heaven will not be capable of affecting those minds which are not thus qualified for it; we must, in this world, gain a relish of truth and virtue, if we would be able to taste that knowledge and perfection, which

Fædius hoc aliquid quandoque audebis.

Juv. Sat. ii. 82.

In time to greater baseness you'll proceed. THE first steps towards ill are very carefully to be avoided, for men insensibly go on when they are once entered, and do not keep up a lively abhorrence of the least unworthiness. There is a certain frivolous falschood that people indulge themselves in, which ought to be had in greater detestation than it commonly meets with. What I mean is a neglect of promises made on small and indifferent occasions, such as parties of pleasure, entertainments, and sometimes meetings out of curiosity, in men of like faculties, to be in each other's company. There are many causes to which one

dred pounds, and yet contract with different people debts of five and ten, how long can we suppose he will keep his credit? This man will as long support his good name in business, as he will in conversation, who without difficulty makes assignations which he is indifferent whether he keeps or not.

Freeport, and all my other friends who are scrupulous to promises of the meanest consideration imaginable, from a habit of virtue that way, have often upbraided me with it. I take shame upon myself for this crime, and more particularly for the greatest I ever committed of the sort, that when as agreeable a company of gentlemen and ladies as ever were got together, and I forsooth, Mr. Spectator, to be of the party with women of merit, like a booby as I was, mistook the time of meeting, and came the night following. I wish every fool who is negligent in this kind, may have as great a loss as I had in this; for the same company will never meet more, but are dispersed into various parts of the world, and I am left under the compunction that I deserve, in so many different places to be called a trifler.

may assign this light infidelity. Jack Sippet | great, that they subsist by still promising never keeps the hour he has appointed to on. I have heretofore discoursed of the income to a friend's to dinner; but he is an significant liar, the boaster, and the castleinsignificant fellow, who does it out of builder, and treated them as no ill-designvanity. He could never, he knows, make ing men (though they are to be placed any figure in company, but by giving a little among the frivolous false ones,) but persons disturbance at his entry, and therefore takes who fall into that way purely to recommend care to drop in when he thinks you are just themselves by their vivacities; but indeed I seated. He takes his place after having cannot let heedless promisers, though in discomposed every body, and desires there the most minute circumstances, pass with may be no ceremony; then does he begin to so slight a censure. If a man should take call himself the saddest fellow, in disap-a resolution to pay only sums above a hunpointing so many places as he was invited to elsewhere. It is the fop's vanity to name houses of better cheer, and to acquaint you that he chose yours out of ten dinners which he was obliged to be at that day. The last time I had the fortune to eat with him, he was imagining how very fat he should have been had he eaten all he had ever been invited to. But it is impertinent to dwell upon I am the more severe upon this vice, bethe manners of such a wretch as obliges all cause I have been so unfortunate as to be a whom he disappoints, though his circum-very great criminal myself. Sir Andrew stances constrain them to be civil to him. But there are those that every one would be glad to see, who fall into the same detestable habit. It is a merciless thing that any one can be at ease, and suppose a set of people who have a kindness for him, at that moment waiting out of respect to him, and refusing to taste their food or conversation, with the utmost impatience. One of these promisers sometimes shall make his excuses for not coming at all, so late that half the company have only to lament, that they have neglected matters of moment to meet him whom they find a trifler. They immediately repent of the value they had for him; and such treatment repeated, makes company never depend upon his promises any more; so that he often comes at the middle of a meal, where he is secretly slighted by the persons with whom he eats, and cursed by the servants, whose dinner is delayed by his prolonging their master's entertainment. It is wonderful that men guilty this way could never have observed, that the whiling time, and gathering together, and waiting a little before dinner, is the most awkwardly passed away of any part in the four-and-twenty hours. If they did think at all, they would reflect upon their guilt, in lengthening such a suspension of agreeable life. The constant offending this way has, in a degree, an effect upon the honesty of his mind who is guilty of it, as common swearing is a kind of habitual perjury: it makes the soul unattentive to what an oath is, even while it utters it at the lips. Phocion beholding a wordy orator, while he was making a magnificent speech to the people, full of vain promises; Methinks,' said he, I am now fixing my eyes upon a cypress tree; it has all the pomp and beauty imaginable in its branches, leaves, and height: but alas! it bears no fruit.'

Though the expectation which is raised by impertinent promises is thus barren, their confidence, even after failures, is so

This fault is sometimes to be accounted for, when desirable people are fearful of appearing precise and reserved by denials; but they will find the apprehension of that imputation will betray them into a childish impotence of mind, and make them promise all who are so kind to ask it of them. This leads such soft creatures into the misfortune of seeming to return overtures of good-will with ingratitude. The first steps in the breach of a man's integrity are much more important than men are aware of. The man who scruples not breaking his word in little things, would not suffer in his own conscience so great pain for failures of consequence, as he who thinks every little offence against truth and justice a disparagement. We should not make any thing we ourselves disapprove habitual to us, if we would be sure of our integrity.

I remember a falsehood of the trivial sort, though not in relation to assignations, that exposed a man to a very uneasy adventure. Will Trap and Jack Stint were chamber-fellows in the Inner-Temple about twenty-five years ago. They one night sat