their children, respecting their teachers, false and exagger

ated.

Children judge hastily, partially, imperfectly, and improperly, from the natural defects and weakness of their age. They, likewise, too often intentionally misrepresent things. They hate those who restrain them; they feel resentment for correction; they love change; they love idleness, and the indulgencies of their home."

Like all human creatures, they are apt not to know when they are used well, and to complain. Let parents then consider these things impartially, and be cautious of aspersing the character, and disturbing the happiness of those, who may probably deserve thanks rather than ill usage; whose office is at best full of care and anxiety; and when it is interrupted by the injudicious interference or complaints of the parents, becomes intolerably burdensome.

II. If a father suspect his confidence to have been misplaced, it is best to withdraw it immediately, without altercation and without reproaches. It would also be an excellent method of consulting their own peace, and the welfare of their other scholars, if masters made a rule to exclude from their schools the children of those parents who are unjustly discontented. I have often heard old and experienced instructers declare, that the whole business of managing a large school, and training the pupils to learning and virtue, was nothing in comparison with the trouble which was given by whimsical, ignorant, and discontented parents.

LESSON CXXIX.

DUTY OF SCHOOL-BOYS.

QUINTILIAN says, that he has included almost ali the duty of scholars in this one piece of advice which he gives them; to love those who teach them, as they love the sciences they learn of them; and to look upon them as fathers, from zuhom they derive not the life of the body, but that instruction, which is in a manner the life of the soul.

Indeed this sentiment of affection and respect suffices to make them apt to learn during the time of their studies, and full of gratitude all the rest of their lives. It seems to me to include a great part of what is to be expected from them.

11. Docility, which consists in submitting to directions, in readily receiving the instructions of their master, and reducing them to practice, is properly the virtue of scholars, as that of masters is to teach well.

The one can do nothing without the other. As it is not sufficient for a labourer to sow the seed, unless the earth, after having opened its bosom to receive it, in a manner warms and moistens it; so likewise the whole fruit of instruction depends upon a good correspondence between the master and the scholars.

III. Gratitude for those who have laboured in our edu cation is the character of an honest man, and the mark of a good heart. Who is there among us, says Cicero, who has been instructed with any care, and is not highly delighted with the sight, or even bare remembrance of his preceptors, and the place where he was taught and brought up? Seneca exhorts young men to prese: ve always a great respect for their teachers, to whose care they are indebted for the amendment of their faults, and for having imbibed sentiments of honour and probity.

Their exactness and severity displeases sometimes, at an age when we are not in a condition to judge of the obliga tions we owe them; but, when years have ripened our understanding and judgement, we then discern that what made us dislike them, is exactly the very thing which should make us esteem and love them. ROLLIN. Cha

LESSON

CXXX.

PIETY TO GOD RECOMMENDED TO THE YOUNG

Les

YOUNG WIgers WHAT I shall first recommend, is, piety to God. With this I begin, both as the foundation of good morals and as a disposition particularly graceful and becoming in youth. To be void of it argues a cold heart, destitute of some of the best affections which belong to its emotions.

The heart should then, spontaneously, rise into the admiration of what is great; glow with the love of what is fair and excellent; and melt at the discovery of tenderness and goodness.

II. Where can any object be found so proper to kindle those affections as the Father of the universe and the Author of all felicity? Unmoved by veneration, can you contemplate that grandeur and majesty which His works eve

ry where display? Untouched by gratitude, can you view that profusion of good, which in this pleasing season of life, His beneficent hand pours around you? Happy in the love and affection of those with whom you are connected, look up to the Supreme Being, as the inspirer of all the friendship which has ever been shown you by others ; Himself your best and your first friend; formerly the supporter of your infancy, and the guide of your childhood; now the guardian of your youth, and the hope of your coming years.

III. View religious homage as a natural expression of gratitude to Him for all his goodness. Consider it as the service of the God of our fathers; of Him to whom your parents devoted you; of Him whom, in former ages, your ancestors honoured; and by whom they are now rewarded and blessed in heaven. Connected with so many tender sensibilities of soul, let religion be with you, not the cold and barren offspring of speculation, but the warm and vigorous dictate of the heart. BLAIR.

LESSON CXXXI.

RELIGION RECOMMENDED TO FEMALES.

WOMEN are greatly deceived, when they think they recommend themselves to our sex by their indifference a hout religion. Every man who knows human nature, connects a religious taste in your sex with softness and sensibility of heart; at least, we always consider the want of it as a proof of that hard and masculine spirit, which of all your faults we dislike the most. Besides, men consider your religion as one of their principal securities for that female virtue in which they are most interested. Never indulge yourselves in ridicule on religious subjects; nor give countenance to it in others, by seeming diverted with what they say. This, to people of good breeding, will be a sufficient check.

II. Do not make religion a subject of common conversation in mixed companies. When it is introduced, rather seem to decline it. At the same time never suffer any person to insult you by any foolish ribaldry on your relig ious opinions, but show the same resentment you would naturally do on being offered any other personal insult.

If a gentleman pretends an attachment to any of you, and endeavours to shake your religious principles, be as

sured he is either a fool, or has designs on you which he dare not openly avow.

III. The best effect of your religion will be a diffusive humanity to all in distress.

Set apart a certain proportion of your income as sacred to charitable purposes.

But in this, as well as in the practice of every other duty, carefully avoid ostentation. Vanity is always defeating her own purposes. Fame is one of the natural rewards of virtue. Do not pursue her, and she will follow you.

Do not confine your charity to giving money. You may have many opportunities of showing a tender and compassionate spirit where your money is not wanted.

IV. There is a false and unnatural refinement in sensibility, which makes some people shun the sight of every object in distress. Never indulge this, especially where your friends or acquaintances are concerned. Let the days of their misfortunes, when the world forgets or avoids them, be the season for you to exercise your humanity and friendship. The sight of human misery softens the heart and makes it better; it checks the pride of health and prosperity, and the distress it occasions is amply compensated by the consciousness of doing your duty, and by the secret endearments which nature has annexed to all our sympathetick sorrows: GREGORY.

LESSON CXXXII.

INDUSTRY AND APPLICATION.

DILIGENCE, industry, and proper improvement of time, are material duties of the young. To no purpose are they endowed with the best abilities, if they want activity for exerting them. Unavailing in this, will be every direction that can be given them, either for their temporal or spiritual welfare. In youth, the habits of industry are most easily acquired: in youth, the incentives to it are strongest, from ambition and from duty, from emulation and hope, from all the prospects, which the beginning of life affords. If, dead to these calls, you already languish in slothful inaction, what will be able to quicken the more sluggish current of advancing years?

II Industry is not only the instrument of improvement, but the foundation of pleasure. Nothing is so opposite to

enjoyment of life, as the relaxed and feeble state of an indolent mind. He who is a stranger to industry may pos sess, but he cannot enjoy; for it is labour alone which gives a relish to pleasure it is the appointed vehicle of every good to man: it is the indespensible condition of our pos sessing a sound mind in a sound body. Sloth is so inconsistent with both, that it is hard to determine whether it be a greater foe to virtue, or to health and happiness. Inactive as it is in itself, its effects are fatally powerful. Though it appear a slowly flowing stream, yet it undermines all that is stable and flourishing. It not only saps the foundation of every virtue, but pours upon you a deluge of crimes and evils. It is like water, which first putrifies by stagnation, and then sends up noxious vapours, and fills the atmosphere with death.

III. Fly, therefore from idleness, as the certain parent both of guilt and of ruin. And under idleness I include, not mere inaction, but all that circle of trifling occupa tions, in which too many saunter away their youth; perpetually engaged in frivolous society, or publick amusements; in the labours of dress, or the ostentation of their persons. Is this the foundation which you lay for future. usefulness and esteem? By such accomplishments do you hope to recommend yourselves to the thinking part of the world, and to answer the expectations of your friends and your country? Amusements youth requires: it were vain, it were cruel, to prohibit them. But though allowable as the relaxation, they are most culpable as the business of the young; for they then become the gulf of time, and the poison of the mind. They foment bad passions. They weaken the manly powers. They sink the native vigour of youth into contemptible effeminacy. GREGORY.

ADDRESS TO A YOUNG STUDENT.

YOUR parents have watched over your helpless infancy, and conducted you, with many a pang, to an age, at which your mind is capable of manly improvement.

Their solicitude still continues, and no trouble or expense is spared, in giving you all the instruction and accomplishments which may enable you to act your part in life as a man of polished sense and confirmed virtue.