sign of being likely to develop into one of those who can never see more than one side of a question at a time, in spite of their seeing that side with singular clearness of mental vision. In after life, he often met with mere lads who seemed to him to be years and years in advance of what he had been at their age, and would say, smiling, "With a great sum obtained I this freedom; but thou wast free-born." Yet when one comes to think of it, a late development and laborious growth are generally more fruitful than those which are over early luxuriant. Drawing an illustration from the art of painting, with which he was well acquainted, my brother used to say that all the greatest painters had begun with a hard and precise manner, from which they had only broken after several years of effort; and that in like manner all the early schools were founded upon definiteness of outline to the exclusion of truth of effect. This may be true; but in my brother's case there was something even more unpromising than this; there was a commonness, so to speak, of mental execution, from which no one could have foreseen his after-emancipation. Yet in the course of time he was indeed emancipated to the very uttermost, while his bonds will, I firmly trust, be found to have been of inestimable service to the whole human race. For although it was so many years before he was enabled to see the Christian scheme _as a whole_, or even to conceive the idea that there was any whole at all, other than each one of the stages of opinion through which he was at the time passing; yet when the idea was at length presented to him by one whom I must not name, the discarded fragments of his faith assumed shape, and formed themselves into a consistently organised scheme. Then became apparent the value of his knowledge of the details of so many different sides of Christian verity. Buried in the details, he had hitherto ignored the fact that they were only the unessential developments of certain component parts. Awakening to the perception of the whole after an intimate acquaintance with the details, he was able to realise the position and meaning of all that he had hitherto experienced in a way which has been vouchsafed to few, if any others. Thus he became truly a broad Churchman. Not broad in the ordinary and ill-considered use of the term (for the broad Churchman is as little able to sympathise with Romanists, extreme High Churchmen and Dissenters, as these are with himself--he is only one of a sect which is called by the name of broad, though it is no broader than its own base), but in the true sense of being able to believe in the naturalness, legitimacy, and truth _qua_ Christianity even of those doctrines which seem to stand most widely and irreconcilably asunder. SELECTIONS FROM LIFE AND HABIT. ON CERTAIN ACQUIRED HABITS. (FROM CHAPTER I. OF LIFE AND HABIT.) {68}