HOW TO BE A MAN

BOOK FOR BOYS,

CONTAINING USEFUL HINTS ON THE

FORMATION OF CHARACTER.

HARVEY NEWCOMB,
AUTHOR OF THE " YOUNG LADY'S GUIDE, '
ETC.

BOSTON:
GOULD, KENDALL, AND LINCOLN.
1847.
 Entered according to Act of Congress, in the year 1846,

By GOULD, KENDALL, AND LINCOLN,

In the Clerk's Office of the District Court of the District of
Massachusetts.

STEREOTYPED AT THE
BOSTON TYPE AND STEREOTYPE FOUWDRT
 PREFACE.

" WHO reads a preface " do not

?
Many ;

but jump at once into the middle of a

book. But it is well to know something
about a book, before reading it; and who

so likely to giveyou information respecting

the contents of a book as the Author him-
self? I wish to see the youth of my
country come forward upon the stage of
life, models of excellence, with characters
formed for the times in which they are to
act. How much influence my book may
have, in securing such a result, I cannot
tell ;
but my design in writing it has been,
to contribute something toward forming
the character of some of those who are to

be our future electors, legislators, governors,

 PREFACE.

judges, ministers, lawyers, and physicians,

after the best model ; and, from the kind

reception of my former attempts to benefit

American youth, 1 trust they will give a
candid hearing to the few hints contained
in the following pages. It is intended for

boys, or, if you please, for young gentle-

men, in early youth, from eight or ten to
fifteen or sixteen years of age. It covers

substantially the same ground occupied by

a work for girls issued simultaneously with

it; and some of the chapters are identical

in the two books, while others are entirely

different, and some partially so. It is the

hope of the Author, that every one who

reads it,
will strive to be a man t
in the

highest sense of the term.

JANUARY, 1847.
 CONTENTS.

I. ON CHILDHOOD AND YOUTH 7

II. NATURE AND OBJECTS OF EDUCATION 12
III. PIETY, AS THE SPRING OF ACTION AND
REGULATOR OF THE SOUL 17
IV. FILIAL PIETY 24
V. TREATMENT OF BROTHERS AND SISTERS
AND OTHERS IN THE FAMILY 37
VI. BEHAVIOR AT SCHOOL 45
VII. BEHAVIOR AT TABLE 51
VIII. BEHAVIOR AT FAMILY WORSHIP 56
IX. PRIVATE PRAYER 59
X. KEEPING THE SABBATH 64
XI. HABITS 83
XII. EDUCATION OF THE BODY 100
XIII. ON USEFUL LABOR 109
XIV. EDUCATION OF THE HEART 121

XV. EDUCATION OF THE MIND 145

XVI. READING 155
XVII. WRITING 161
1* *
6 CONTENTS.

XVIII. INDOLENCE 165

XIX. ON DOING ONE THING AT A TIME 168
XX. ON FINISHING WHAT IS BEGUN 170
XXI. CHOICE OF SOCIETY AND FORMATION OF
FRIENDSHIPS 172
XXII. BAD COMPANY AND MISCHIEVOUSNESS.. 176
XXIII. ON AMUSEMENTS 181
XXIV. GOVERNMENT OF THE TONGUE 192

XXV. ON THE ART OF AGREEABLE AND PROF-

ITABLE CONVERSATION 198
XXVI. INQJJISITIVENESS 206
XXVII. ON THE IMPORTANCE OF BEING ABLE TO
SAY No 209
XXVIII. ON BEING USEFUL 212
XXIX. ON BEING CONTENTED 216
XXX. UNION OF SERIOUS PIETY WITH HABIT-
UAL CHEERFULNESS 220
 HOW TO BE A MAN.

CHAPTER I.

ON CHILDHOOD AND YOUTH.

IN one sense, very young persons are apt to

think too much of themselves in another, not

enough. When they think they know more than

their parents and teachers, or other elderly peo-
ple, and so set up to be bold arid smart, then they
think too much of themselves. It used to be
when I was a boy, that
" folks think
said, Young
old folks are fools ;
but old folks know young
folks are fools." Although I would be very far
indeed from calling you fools, because you have
already acquired much knowledge, and have the
capacity for acquiring much more, yet, with ref-
erence to such knowledge as is acquired by ex-
perience, and in comparison with what there is
to be known, there is
" more truth than
poetry"
8 THE GREAT ELM.

in the old adage. But, when young people sup-

pose it of no consequence what they do, or
is

how they behave, because they are young, then

they do not think enough of themselves. Should
you see a man riding with a little stick for a

whip, you would not think his stick worth your

notice at all; but the biggest tree that ever I
saw grew from a little willow stick that a man
rodehome with, and then planted in his garden.
You have sat under the beautiful shade of a
great elm-tree and when you have looked upon
;

its tall, majestic trunk, and its great and strong

branches, with their ten thousand little limbs
waving gracefully before the wind, you have
" What
been filled with admiration and delight.
" " I wonder how
a mighty tree you say;
!
long it
has been growing." But the seed of that tree,
when was planted, many years ago, was no
it

bigger than a mustard-seed and if you had seen

;

the little tiny sprout that your grandfather was

tying up with so much care, when it was a few

that a man
years old, you would have wondered
should think so much of such an insignificant
twig. But, if he had let it grow up as it began,
without any care, it never would have been the
stately tree it is now. That was the most im-
portant period in its life, when it was a little twig.
 LITTLE THI]\GS. U

It began lo lean over, and grow crooked and

ugly. If it had not been trained up then, it
would have continued to grow worse and worse ;

and, after it had grown to be a tree, it could not

have been straightened at all. Now, you are, in
some respects, like this little twig. You, too,
have just begun to be ;
and now your character
is pliable, like the young tree. But, unlike it,

your being is to have no end. Instead of grow-

ing a few hundred years, like a great tree, you
are to live forever. And every thing that you
do now must have an influence in forming your
character for your whole being. In this latter

sense, you cannot think too much of yourself;

for you are the germ of an immortal being.
Did you ever stand by the shore of a placid
lake or pond, in a calm, sunny day, and throw a
little stone into its smooth, silvery waters? Did
you observe how, first, a little ripple was formed
around the place where it struck, and this was
followed by a wave, and then, beyond, another,
and another, till the whole surface of the water
was disturbed? It was a very little thing that
you did; and yet it agitated a great body of
water. So it is with childhood and youth the ;

most insignificant action you perform, in its in-

fluence upon your character, will reach through
the whole period of your existence,
10 MANLINESS.

not do for you to say, ft It is no matter

It will

how behave now I shall do differently when I

I ;

am a man." " But would you have a little boy

"
act like a man ? Not exactly. I would not
have him affect the man, and appear as though

he thought himself a full-grown gentleman. I

would not have him imitate the toad, which
undertook to swell to the size of an ox, and in
the operation burst open. But, I would have
him manly in his childishness. I would have
him courageous, to meet difficulties, noble and
generous in his feelings and actions, and cour-
teous in his manners, always, in all companies,
and in all
places, behaving in a manner be-

coming a person of his age. A well-bred boy,

who knows what is
becoming and proper, and
carries itout in his behavior, is already a gentle-
man. But the mischievous, rude, unmannerly
lad, who pays no regard to propriety of conduct,
will never be a gentleman. And a boy who has
the courage to face difficulties, and the
energy
and perseverance to accomplish what he under-
takes, is
already a man; while the indolent,
" I can't " boy,
cowardly, will never be a man. It
is my desire, in this book, to lead you to the for-
mation of a solid, energetic, manly character,
combined with true gentility of manners; and
then you will be both a man and a gentleman.
 THE FAIRY WORLD. 11

Very young persons sometimes live in an ideal

world. What they imagine in their plays seems
real. They have a little fairy world in their

minds, in which they live more, and take greater

delight, than they do in what is real and true.
To this I do not object, within certain bounds ;

but often it becomes a passion, so that they lose

all relish for sober, every-day life. For such
creatures of fancy real life is too dull, and what
concerns realities, too grave. Perhaps they will
not like my book, because it treats of things true
and real. But I beg them to consider that,

through the whole of their being, they are to be

concerned chiefly with realities; and therefore,
to do them substantial good, we must speak to
them of things real, and not of those airy things
that belong to the fairy land. But real things

are, truly, more interesting than the creations of

fancy. The things of fancy interest you more
only because they appear new and less common.
A person who has always lived in the country,
and used to sitting under the wide-spreading,
is

shady tree, would be more pleased with the pic-

ture of a tree than with a tree itself. But one
brought up in the city would cast away the pic-
ture, and hasten to enjoy the cool shade of the
beautiful tree. Acastle in the air may please
the fancy ;
but you want a real house to live in
 CHAPTER II.

NATURE AND OBJECTS OF EDUCATION.

PERHAPS some of my readers, when they see

the of this chapter, will think only of con-
title

finement in school, of books, and of hard study,

and so be inclined to pass over it, as a dry sub-
ject, which they have so much to do with, every

day, that they have no wish to think of it in a

moment of relaxation. But I beg them to stop a

minute, and not throw me away, among the old

school-books, they have heard me through.
till

I assure them that I use the term education in a

far different sense. I think it means much more

than going to school and studying books. This
is only a small part of education. Mr. Walker
" The
defines education, formation of manners
in youth." But this is a very imperfect defini-

tion ;
and I am may be found some
afraid there

who would even doubt whether education has

any thing to do with manners. Mr. Webster
" Education
gives a better definition :
compre-
hends all that series of instruction and discipline
which is intended to enlighten the understand-
 FORMATION OF CHARACTER. 13

ing, correct the temper, and form the manners

and habits of youth, and fit them for usefulness
"
in their future stations ; all, in fact, that is

necessary to make a man or a woman a gentle-

man or a lady.
The original root, from which the word edu-
cation is derived, means to lead out, to conduct,
toform, to fashion, to beat out, to forge. It

was used with reference to the forging of an in-

strument out of a piece of metal, or the chisel-

ling of a statue out of a block of marble. This
furnishes a good illustration of my ideas of edu-
cation. It is a process by which a character is

formed out of rude or unwrought materials. It

isnot confined to mere school learning. per- A

son may be very learned, and yet not half edu-
cated. There are many steps in the process.
The ore must firstbe dug up by the miner ;

then smelted at the furnace, and the metal sepa-

rated from the dross ;
then wrought into bars at

the foundry; afterwards

forged by the smith;
and then, finally, polished by the finisher. The
marble must first be quarried, or blasted out of
the ledge; then cut into blocks; then trans-
ported ;
then wrought with the hammer and chis-
el; andfinally, polished. This gives a good
idea of education. It is not merely what is done

to form the character in school; but it

comprises
2
14 FORMATION OF CHARACTER.

all the influences which are exerted upon the

young, in training them up and forming their

characters. Education begins in the family. It

is carried forward in the school. It is affected,

for good or for evil, by the influence of public

worship, lectures, books, amusements, scenery,
companions, &c. In all places and circum-
stances, something is doing towards the form-
ation of character.
Yet there is one important respect in which
education, or the formation of character, differs
essentially from the process described in this
illustration. The block of marble, or the piece
of metal, is
passive ;
the whole process is per-
formed upon it by another. But no person can
be educated in this way; every one that is
educated must be active. You may be drilled

through all the schools, and have every advan-

tage at home and in society; and yet, without

your own active cooperation, you can never be
educated. But, if you are determined to be edu-
cated, you will turn every thing to some account.
Every thing will be a school to you ; for you will
Make contributions to your stock of knowledge
from every object you see and by seeking to
;

act discreetly, wisely, and correctly, in every

place, you will be constantly forming good

habits. Like the little busy bee, you will suck
 SELF-EDUCATION. 15

honey from every flower. You will commune

with your own upon your bed, and exercise
heart

your powers of thought in useful meditation.

You will converse with God in your secret place,
and seek wisdom of Him who has promised to

give liberally to those that ask. In company,

you will be more ready to hear than to speak ;

and you will never meet with any so ignorant
but you may learn from them some useful les-
sons. You will exercise your mind upon every
person and object you meet. You will study
philosophy in the fields, by the brooks, on the
hills, in the valleys, and upon the broad canopy

of heaven. It has been well observed, that the

difference between a wise man and a fool is, that
one goes through the world with his eyes wide
open, while the other keeps them shut.
You will perceive, then, that your education
is continually going on, whether you think of it
or not. Your character is constantly forming.
It is your business to keep out of the way of bad

influences, and submit yourself to the moulding

of the good. Keep in mind the great truth that

you are forming a character for eternity. Some

years ago, there were found on the banks of the
Mississippi River the tracks of a human being,
deeply imprinted in the solid rock. These
tracks were made in the soft clay, which in time
16 FOOT PRINTS.

became hardened, and formed into stone ; now,

the impression is immovable. You now re-

semble this soft clay. Every thing with which

you come in contact makes an impression. But,
as you grow older, your character acquires solid-
ity, and is less and less affected by these influ-

ences, till at length it will be like the hard stone,

and the impressions made upon you at this sea-

son will become confirmed habits.

All the impressions made upon your character

ought to be such as will not need to be removed.

Washington Allston, the great painter, had been
a long time at work on a most magnificent paint-

ing. He had nearly completed it, when his keen

eye discovered some defects in a portion of the
piece. He hastily drew his rough brush over
that portion of the picture, intending to paint it
anew. But in the midst of his plans, death seized
him, and his painting remains, just as he left it.
No other person can carry out the conception
that was in his mind. If you allow wrong im-
pressions to be made upon your forming charac-
ter, death may meet you with his stern mandate,
and fix them forever, as immovable as it left the

rough print of the coarse brush upon Allston's

canvass.
 17

CHAPTER III.

PIETY, AS THE SPRING OF ACTION, AND REGU-

LATOR OF THE SOUL.

A WATCH, to one who had never seen such a

piece of mechanism before, would be a great
wonder. It is an object of much curiosity to the

natives of savage and barbarous tribes, visited

by the missionaries. It seems to speak and

move, as though instinct with life. I have read,

somewhere, of a poor savage, who, seeing a
white man's watch lying on the ground, and

hearing it
supposed it to be some venomous
tick,

reptile, and, with a stone, dashed it in pieces. A

watch is an object of no less wonder to a child.
Children are full of curiosity, as my readers well
know. They wish to examine every thing they
see to take it in pieces, and see how it is
made. I dare say my readers remember the
time when they sat on their father's knee, and
modestly requested him to show them the little

wheels of his watch.

If I could sit down with my young friends,
and take my watch in pieces, I would teach them
9*
18 THE WATCH.

a useful lesson. I would show them how a

watch resembles a human being. There is the
case, which may be taken off, and put by itself,
and still the watch will go as well as ever. In
this respect, it is like the human body. Death
separates it from the soul, and yet the soul re-

mains, with all its active powers. It still lives.

The inside of the watch, too, resembles the soul.

It has a great many different parts, all working
together in harmony a great many wheels, all

moving in concert. So the soul has a great

many different powers or faculties, all
designed
to operate in concert with each other, as the
understanding, the judgment, the conscience, the
will, the affections, the memory, the passions,

desires, &-c. ;
and each one of these has a
part to act, as important for the man as the

several wheels and springs of the watch. If

every part of the watch is in order, and in its
proper place, it will keep exact time but, if one ;

wheel gets disordered, it will derange the whole.

The secret power that moves the watch is un-
perceived. If you examine, you will see a large

wheel, with a smooth surface, round which is

wound a long chain, attached to another wheel,

with ridges for the chain to run upon. Inside
of the first-named wheel is the main-spring,

which, by means of the chain, moves the whole

 THE BALANCE-WHEEL. 19

machinery. The WILL is the main-spring of

the soul. a mysterious, invisible chain, it
By
holds all the powers of the soul and body at its
command. Not only the operations of the mind,
but the motions of the body are controlled by
the will.

But, if there were no check upon the main-

spring of the watch, it would not give the time
of day. It would set all the wheels in rapid mo-
tion, and in a few moments the watch would
run down. To
prevent this, there is a balance-
wheel, which turns backwards and forwards, by
means of a fine spring, called the hair-spring,
and so keeps the whole machinery in a regular

motion. To this is attached a little lever, called

the regulator, which, by a gentle touch, works

on this delicate spring, so as to move the balance-
wheel faster or slower, as the case may be, to
make the movement exact and regular.
Now, if there were no checks on the will, it

would run on impetuously in its course, without

regard to consequences. And this we often see
in persons called wilful, self-willed, headstrong.
Children are often so; if let alone, their stub-
born will would lead them to rush on headlong to
their own destruction. Without meaning to be
very accurate in these illustrations, I shall

call judgment the balance-wheel. This is the

20 THE REGULATOR.

faculty which perceives, compares, and decides,

keeps the mind balanced, and prevents its run-
ning to extremes either way.
The
hair-spring and regulator of the watch
I shallcompare with conscience. very slight A
touch of the regulator moves the hair-spring, and
gives a quicker or a slower motion to the balance-
wheel. But, if the watch is out of order, often-
times the movement of the regulator has no effect

upon it. So, when the soul is in order, a very

slight touch of conscience will affect the judg-

ment and regulate the will. But often, the soul
is so much out of order, that conscience will have
no effect upon it.

But who touches the regulator of the watch ?

There is nothing in the watch itself to do this.
The power that moves the regulator is applied to
it.So, the conscience is moved. The Word of
God enlightens the conscience, and the Spirit of
God applies the word. And this brings me to
the point which I had in my mind when I began
this chapter. What a poor thing a watch is,
when it is out of order. It is of no use. A
watch is made to keep the time of day ; but,
when it is out of order, it will
keep no time.
Or, if it is in order, and yet not regulated, it
will not keep the right time.
Now until the heart is changed by the grace
 THE SPRING OF ACTION. 21

of God, the soul is out of order. It does not

answer the purpose for which it was made. The
will is wrong ;
the judgment is wrong ;
the con-
science iswrong. And, whatever cultivation
may be bestowed upon the mind, it will not act
aright. In the very beginning, then, you want
piety, as the main-spring of action, and the reg-
ulator of the soul. Without this, you are not
prepared to begin any thing aright. Indeed,
without it, you have no sufficient motive to
action. You seem to be toiling and laboring
and wearying yourself for nothing. But piety
towards God gives a new impulse to the mind.
When you set out to improve your mind, if you
have no piety, the object to be gained by it is
very small. It can secure to you no more than,

perhaps, a little additional enjoyment, for the

brief space you are to continue in this world.
But piety opens to you a wide field of useful-
ness in this life, and the prospect of going for-

ward in theimprovement of your mind as long

as eternity endures. It must, therefore, give a

new spring and vigor to all the faculties of the

soul. It does more. It regulates the powers
of the mind, and the affections of the heart, and

gives a right direction to them all.

I would persuade you, then, as the first and

great thing, to seek God. Remember what
22 THE FOUNDATION OF CHARACTER.

Christ has said, " Seek

ye first the kingdom of
God and his righteousness, and all these things
shall be added unto you." Here is the promise
that you shall have all else that is needful, if
you seek God first. Yield your heart to him,
and have his kingdom set up there. Let him
rule in your heart, and devote yourself to his

service, and he will supply all your need. This,

also, will give a right direction to all your facul-
ties,and lay a good foundation of character.
But, without it, you will be like a watch without
a balance-wheel or a
regulator ; you will be fit
neither for this life nor that which is to come.

And, it is of the utmost importance that you

should become pious now, while you are
young.
If you would form a gobd character, you must
have a good foundation laid at the beginning.
Nothing but this can make a good foundation.
All your habits ought to be formed and settled

upon religious principles. Religious motives

should enter into all your efforts
improve to

your mind and cultivate your affections. And,

should you neglect religion now, and afterwards,

by the grace of God, be led to devote yourself

to him, you will find it hard and difficult to
overcome the wrong habits of mind and conduct
which you will have formed.
Piety, then, is the first
thing to be considered^
 PIETY THE FIRST THING, 23

in the formation of character.And remember,

also, thatyou are forming character for eternity ;
and that your whole being, through a never end-
ing existence, is to be affected by the character
which you form now in your childhood and youth.
If you lay the foundation of your character now
in the love and fear of God, it will rise higher
and higher, in excellence, beauty, and loveli-

ness, for ever and ever. But if you lay the

foundation in selfishness and sin, and build ac-
cordingly, it will forever be sinking lower in

degradation and deeper in wretchedness.

 CHAPTER IV.

FILIAL PIETY.

NEXT to your duty to God comes your duty

to your parents ; and you can never form an
excellent, amiable, and lovely character, unless
the foundation of it is laid in filial piety, as
well as in piety towards God. Solomon says to
the young, " Hear the instruction of thy father,
and forsake not the law of thy mother for ;

they shall be an ornament of grace unto thy

head, and chains about thy neck." Nothing will
make you appear so lovely in the eyes of others
as a dutiful behaviour towards your parents ;

and nothing will make you appear so unamiable

and unlovely as a disrespectful, disobedient car-
riage towards them. No ornament sits so grace-

fully upon youth as

piety; filial no outward
adorning can compare with it.
Filial piety calls into exercise feelings to-

wards your parents, similar to those which piety

towards God calls into exercise towards him ;

such as esteem and veneration of his character,

love to his person, confidence in his word, sub-
 GRATITUDE. 25

mission to his authority, and penitence for of-

fences against him. When the heart is habitu-

ated to the exercise of these feelings towards

parents, it is prepared the more readily to exer-

cise them towards God. The promises which
God has made who honor their parents,
to those

and his threatenings against those who dishonor

them, are similar to those which he has made
respecting honor and obedience to himself. You
owe it, therefore, to God, to exercise filial piety,
because he has required it, and because it is

one of the means he employs to cultivate piety

towards himself. Gratitude, also, should lead

to filial
piety, as well as to piety towards God ;

for what God is to man, only in a lower sense,

the parent is to his child. Your parents are,
under God, the authors of your being. The
greater part of parents' lives is spent in rearing,
supporting, and educating their children. For
this they wear out their strength in anxious care
and toil ; they watch beside the bed of their
children when
they are sick, with tender solici-
tude and sleepless vigilance ; they labor to pro-
vide for them. But good parents are, most of all,
anxious that their children should grow up intel-

ligent and virtuous, pious and happy. There is

no being but God to whom children are so much

indebted as to a faithful parent ;
and almost all

3
26 HABIT OF SUBMISSION.

the blessings that God bestows upon them come

through their parents.
Filial piety has great influence on future char-
acter. One who has never been in the habit of

submitting to others, will always be headstrong

and self-willed; and such a character nobody
loves. You cannot always do as you please ; and,
if such is your disposition, you will always be
unhappy when your will is crossed. You will

be unwilling to submit to necessary restraints,

and this will irritate, and keep you in misery;
for you will never see the time in your life when

you will be so entirely independent of others

thatyou can have your own way in every thing.

Even the king on his throne cannot do this.
But, if you have always been in the habit of
submitting to your parents, these necessary re-
straints will be no burden. If, then, you would

be respected, beloved, and happy, when you

grow up and take your place in society, you
must honor your parents. Cultivate the habit
of submission to their authority of respectful
;

attention to their instructions; and of affection

and reverence to their persons. These are the
habits that will make you respected, beloved,
and happy. But as God has joined a curse to

parental impiety, so he makes it

punish itself.

And thus you will 'find that it is

generally fol-
 FEELINGS TOWARD PARENTS. 27

lowed with the most dreadful consequences. Of

this I
might give many painful examples ;
but
the narratives would swell my book to an im-
moderate size.

The whole duty of children to parents, is ex-

pressed by God himself in one word HONOR.
This word is chosen, with great felicity, to ex-

press all the various duties of children toward

their parents. There is a great deal of meaning
in this little word, honor.
Do " How honor my pa-
shall I
you ask,
rents?" In the you must honor
first place,
them in your heart, by loving and reverencing
them, and by cultivating a submissive, obedient
disposition. It is not honoring your parents, to

indulge an unsubmissive, turbulent spirit. To

be angry with your parents, and to feel that their
lawful commands are hard or unreasonable, is
dishonoring them. The authority which God
has given your parents over you is for your

good, that they may restrain you from evil and

hurtful practices, and require you to do what
will be, in the end, for your benefit. When they
restrain you, or require you to do what is not
pleasing to you, they have a regard to your best
interests. To be impatient of restraint, and to
indulge hard feelings toward them, is doing them
great dishonor. If you could read the hearts of
28 HONORING PARENTS IN WORD.

your parents, and see what a struggle it costs

them to interfere with your inclinations, you
would feel differently. But these rebellious feel-

ings of yours are not only against your parents,

but against God, who gave them this authority
over you.
Children also honor or dishonor their parents
by their words. You honor them, by addressing
them in respectful language, and in a tone of
voice indicating reverence and submission, giv-

ing them those titles that belong to their su-

perior station. An example of this we have in
the answer of Samuel to what he supposed the
call of Eli,
" Here am a form of speech
I,"
used by servants to their masters, and implying
attention to what was said, and a readiness to
execute what was commanded. But parents are
dishonored, when their children "answer them

gruffly, or speak in a sharp, positive, angry, or

self-important tone; or when they neglect to
accompany their address with the usual titles of
" "
respect, but speak out bluntly, Yes," or No."
This shows the state of the heart. And I think
the reason why it is so difficult, in these days, to
teach children to say, "Yes, sir," " No, ma'am,"
&,c., is, that they do not feel in their hearts the

respect which these terms imply. You will per-

ceive, by this remark, that I have no respect for

 ATTENTION TO INSTRUCTION. 29

the notion which prevails, in some quarters, that

these expressions are not genteel.
Children likewise dishonor their parents, when
their com-
they answer back, and argue against
mands, or excuse themselves for not obeying.
It is as much as to say, they are wiser than their

parents which is doing them a great dishonor.

To speak to them in disrespectful, reproachful,
or passionate language, or to speak of them or

authority in such language

their to others, is

also a great offence against their honor. Under

the law of Moses, God this offence in
punished
the same manner that he did blasphemy against
himself: "He that curseth his father or his
mother shall surely be put to death." This
shows what a great offence it is in his sight.

Another way in which you honor your pa-

rents is, by giving respectful attention to their
instruction and counsels. God has committed
your instruction and training to them and when ;

they teach or advise you according to the Scrip-

ture, their instructions are the voice of Gjpd to

you. If you despise their instruction, you cast

contempt upon God, who speaks through them,

and who says, " My son, hear the instruction of
thy father, and forsake not the law of thy moth-
er." It is very natural for children to wish to
follow their own inclinations. The impetuosity
3*
30 CONFIDENCE IN PARENTS.

of youth would hurry them on, heedlessly, in the

high-road to ruin. And, often, they despise the

wholesome instruction and advice of their pa-
rents, as only designed to interfere with their

pleasures, and abridge their enjoyments whHe,

;

in truth, their parents look beyond mere pleasure,

to thatwhich is of greater importance. They
look upon these things in the light which age
and experience has given them. If you were

going to a strange place, in a way with which

you were not acquainted, and should meet one
that had been that way before, you would put
confidence in what he should tell you of the way,
and follow his directions. Your parents have
passed through the period of life on which you

are nowentering, and they know the way. You

will do well to confide in them, and abide by

their instructions. If you neglect to do so, you

will be sure to get into The path of
difficulty.
life is beset, on every with by-paths, leading
side,

astray ;
and these by-paths are full of snares
and pit-falls, to catch the unwary, and plunge
them into ruin. Your parents have become ac-

quainted with these ways, and know their dan-

gers. If they are good people, and understand

their duty to you, they will warn you against
them ;
and it will be the height of folly for you
 OBEDIENCE. 31

to disregard their warnings. Multitudes, by

doing so, have rushed heedlessly on to ruin.
You must honor your parents, also, by a
prompt and cheerful obedience to their lawful
commands. I say lawful, because no one ought
to obey a command to do what is positively

wrong. If a wicked parent should command

his child to break the Sabbath, to lie, or to steal,
or to break any of God's commands, it would
be the child's duty to refuse, and meekly submit
to the punishment which the parent might in-
flict. It is not often that such things happen

among us but our missionaries

;
in Constantinople

have related two instances that are in point

Two little Armenian
girls had learned to read,
and obtained from the missionaries some ideas of
Christian morality. A person knocked at the
door of their house, and their father, not wishing
to see him, told one of them to go and tell the
that he was not at home.
" That would
person
be telling the
" What
a lie," said daughter.
then 1
"
said the father
" a
very little
;
it is

thing. You have only to say that I am not at

home." " But, father," she replied,
" the Bible

says it is wicked to tell lies, and I cannot tell a

lie." He was angry, and called his other daugh-
ter, and told her to go. She replied, " Father,
I cannot, for it is wicked to lie." These children
32 PROMPTNESS.

did right in refusing to obey such a command.

But in no other case, except when told to do
what is
wrong, will a child be justified in refus-

ing to obey.
Obedience must be prompt and cheerful.
Your parents are not honored, when obedience is
delayed to suit your convenience nor when you;

answer back, or try to reason against your pa-

rents' commands, or plead for delay, that you may
first your own work.
finish A
parent who is
honored will never have to repeat the same com-
mand. Some children are bent on having their

own way, and attempt carry their point by

to

showing their parents that their way is best ;

which is the same as saying to them that they
are more ignorant than their children. Neither
issullen obedience honoring your parents. Some
children, who dare not disobey their parents,
is required of them
will go about doing what
with great with perhaps a sullen
reluctance,
expression of the countenance, a flirt, an angry
step, or a slam of the door,
or some other show
of passion. Such conduct is a grief to parents,
and an offence against God, who will not count
that as obedience,which is not done cheerfully.
But you truly honor your parents from the
if

heart, you will not wait for their commands.

You will be always ready to obey the slightest
 ABSENCE OF PARENTS. 33

intimation of their wishes. Itis a great grief to a

parent, when, out of respect ^to his child's feel-

ings, he has expressed his wish, to be obliged to
add his command, before the thing will be done.
But filial
piety never appears so amiable and
lovely as when
anticipates the wishes of pa-
it

rents, and supersedes the necessity of expressing

those wishes in advice or commands.
If you honor your in your heart,
parents
you an
will
pay equal regard to their counsels
and commands, whether they are present or ab-
sent. If you cast off their authority as soon as

you are out of their sight, you greatly dishonor

them. Such conduct shows that you do not
honor them at all in your heart, but obey
them only when you cannot disobey without,
suffering for it. But if you keep their authority

always present with you, then you will do them

great honor for you show that they have suc-
;

ceeded in fixing in your heart a deep-seated

principle of reverence and affection for them.
If you truly honor your parents in your heart,

you will obey them as well when they are absent

as present. The parents' authority and honor
are always present with the good child.
Children, likewise, honor or dishonor their
parents in their general behavior. If they are
rude and uncivil, they reflect dishonor upon their
34 A RIGHT HEART.

parents; for people say, they have not been

trained and instructed at home. But when their
behavior is respectful, correct, pure, and amia-
ble, it reflects honor upon the parents.
People
willjudge of the character of your parents by
your behavior. Are you willing to hear your
parents reproachfully spoken of ? No, your
cheek would glow with indignation at the person
who should speak ill of your father or your
mother. But you speak evil of them, in your
conduct, every time you do any thing that re-
flects dishonor upon them in the eyes of others.

The blame of your conduct will be thrown back

upon your parents.
But the true way to honor your parents, at all
times and in all circumstances, is, to have your
heart right with God. If you have true piety of
heart toward God, you will show piety toward

your parents for you will regard the authority

;

of his commandment, and delight in doing what

will please him. The fear of God, dwelling in
your heart, lead you to reverence all his
will

commands, and none more continually and con-

scientiously than the one which requires you to
honor your parents. Every thing that you do
for them will be done,
" not with
eye-service,
as men-pleasers, but with good will, doing ser-
vice as to God, and not to man."
 FEELING BIG. 35

Boys of a certain age are frequently disposed

to show their importance, by assuming to be wiser
than their parents. They call in question the wis-
dom of their parents' directions, and seek, in every
possible way, to set up their own will. This is par-
ticularly the case with respect to the authority
of the mother they feel too big to be governed
;

by a woman ; and if obliged to obey, they will

be sullen about it. Instead of requiting her
care, by studying to be helpful,anticipating her
wishes, they seem to lose all sense of obliga-
tion, and regard what she requires of them as
an unreasonable interference with their pleas-
ures ;
and so, they will meet her requests in a

snarling, snappish manner, like an impertinent

young mastiff, slighting, in every possible way, the
thing to be done. And if, in the Providence of
God, such boys are left without a father, they

take advantage of the widowhood of their moth-

er, to resist her authority. I can scarcely think
of any thing more unmanly than this. It is

mean and despicable. The

mother, by all the ties
of gratitude, in these desolate circumstances, is en-

kindness, assistance, and protection,

titled to the

of her sons and to rebel against her authority,

;

because she may not have strength to enforce it,

manifests a very black heart. A
young man, who,
in any circumstances, will treat his mother ill, is
36 TO MAKE A GOOD CITIZEN.

to be despised but one who will take advantage

;

of the helplessness of her widowhood, to cast oft

her just authority, is to be detested and ab-
horred.

Nothing has, perhaps, a greater influence upon

the future character of the man than the trait of
which we are speaking. The boy that is obedi-
ent and submissive to parental authority will
make a good citizen. He has learned to obey,
from his childhood and he will be obedient to
;

the laws of his country ;

he willbe respected in
society, and may rise to posts of honor. But the
disobedient boy, who is turbulent and ungovern-
able at home, will make a bad member of so-

ciety. Never having learned how to obey, he

will be disobedient to the laws, and incur their
he will be found in evil company en-
penalty ; ;

gaged in mobs and riots ; making disturbance

at fires, &>c., till, perhaps, he will land at last in
prison, or be launched into eternity from the
I might easily fill the rest of this vol-
gallows.
ume with the detail of cases, in which a career
of crime, ending in prison or on the gallows, has
been commenced in disobedience to parents,
and in very many cases, disobedience to widowed
mothers.
 CHAPTER V.

TREATMENT OF BROTHERS AND SISTERS, AND

OTHERS IN THE FAMILY.

THE FAMILY is a little kingdom in miniature.

The father and mother are king and queen ;

and children, and others residing in the family,

are the subjects. I have treated at large, in the
last chapter, on your duties to your parents; but

I must not pass over your behavior towards the

other members of the family. And here, I wish
you to keep in mind all I have said about the
formation of character. Remember, that the
character you form in the family will, in all

probability, follow you through life. As you are

regarded by your own brothers and sisters at

home, so, in a great measure, will you be re-

garded by others, when you leave your father's

house. If you are manly, amiable, kind, and
courteous, at home, so you will continue to be ;

and these traits of character will always make

you beloved. But if you are peevish, ill-natured,

harsh, uncourteous, or overbearing, at home,

among your own brothers and sisters, so will you
4 *
38 THE GOLDEN RULE.

be abroad; and, instead of being beloved, you

willbe disliked and shunned.
The best general direction that I can give is,
that you carry out the golden rule in your be-
havior toward your brothers and sisters, and all

other persons who reside in the family.

you If
do to them as you would wish them to do to you,
all will be well. But I must be a little more par-
ticular. Boys are often disposed to assume a
dictatorial, domineering air toward their sisters,
as though they thought themselves born to rule,
and were determined to exercise their dominion
over their sisters, because they have not strength
to resist their tyranny. But I can hardly think
of any thing more unmanly. It shows a very
mean spirit, destitute of noble and generous feel-

ings, to take advantage of the weakness of others

to tyrannize over them. But to do this to those

who, by the relation they bear to you, are entitled

to your love a'nd protection, is base beyond de-

scription. The same is true, though perhaps in

a less degree, in regard to the conduct of an
elder toward a younger brother.
A brother should be kind, tender, courteous, and
delicate, in his behavior toward his sisters, never
treatingthem with rudeness or neglect, and stand-
ing ready always to protect them from the rude-
ness of other boys. He should never speak gruff-
 BEHAVIOR TO SISTERS. 39

ly tothem, nor in a lordly, domineering, or con-

temptuous manner. Such conduct toward other
misses or young ladies would be esteemed very
unhandsome and ungentlemanly and why should ;

it not be so esteemed at home 1 Are your own

sisters entitled to less respect than strangers?
Accustom yourself to make confidants of your
sisters. Let them understand your feelings, and
know your designs; and pay a suitable regard
to their advice. By this means you may be saved
from many a snare, and you will secure their
affection and sympathy. Never form any design,
or engage in any enterprise, which you are
ashamed to divulge to them. If you do, you
may be sure it will not end well.
One rule, well observed at home, among broth-
ers and sisters, would go far towards making
them accomplished gentlemen and ladies, in
their manners : BE COURTEOUS TO EACH OTHER.
Never allow yourself to treat your brothers or
sisters in a manner that would be considered

rude or ungentlemanly, if done to other young

persons visiting in the family. Especially, never
allow yourself to play tricks upon them, to
teaze them, or, in a coarse, rough manner, to
criticize or ridicule their conduct, especially in
the presence of others. But if you see any thing
that you think needs reforming, kindly remind
40 COMPLAINING OF EACH OTHER.

them of it in private. This will have a much

better effect than if you mortify them, by expos-

ing their faults before company. Be careful of

their feelings, and never needlessly injure them.
Boys sometimes take delight in crossing the
feelings of their brothers and sisters, interfering
with their plans, and vexing them, out of sheer
mischief. Such conduct is especially unamia-
ble, and tend to promote ill-will and con-
it will

tention in the family. Be not fond of informing

against them. If they do any thing very much

amiss, it will be your duty to acquaint your pa-

rents with it. But in little 'things, of small
moment, it is better for you kindly to remon-
strate with them, but not to appeal to your pa-
rents. In some families, when the children are
at home, your ears are continually ringing with
"
the unwelcome sounds, Mother, John"
" "
Father, Susan" Mother, George," &c. a

perpetual string of complaints, which makes the

place more like a bedlam than a quiet, sweet
home. no sight more unlovely than a
There is

quarrelsome family, no place on earth more

undesirable than a family of brothers and sisters
who are perpetually contending with each other.
But I know of no place, this side heaven, so
sweet and attractive as the home of a family of
brothers and sisters, always smiling and happy,
 TREATMENT OF DOMESTICS. 41

full of kindness and love, delighting in each

other's happiness, and -striving how much each
can oblige the other. If you would have your
home such a place, you must not be selfish you ;

must not be too particular about maintaining your

own rights ;
but be ready always to yield rather
than to contend. This will generally have the
effect to produce the same disposition in your
brothers and sisters and then the strife will be,
;

which can be most generous.

Be noble and generous in your treatment of
domestics. Never be so mean as to domineer
over the hired men or women employed about
the house, or in the field. Keep out of the
kitchen as much as possible. But ifyou are
obliged to go there, remember that you are on
the cook's premises. Keep out of her way, and
be careful not to put things out of their place, or
make litter. Nothing is more annoying to her
than such conduct, because it interferes with
her efforts to keep things in order, and increases
her labor. Never ask servants to help you, when
you are able to help yourself. It is very pro-
voking to them to be called to wait on the little
gentlemen about house. Cultivate independence
of character, and help yourself. You will never
be fit for any business, if you always depend on
others to help you in little every-day affairs.

4* *
42 LOVE OF HOME.

Young men and boys should cultivate a love

of home as a defence against the temptations to

frequent bad company and places of resort dan-

gerous to their morals. A boy or a young man,

who deeply and warmly attached to his mother
is

and sisters, will prefer their society to that of

the depraved and worthless ;
and he will not be
tempted to go abroad in search of pleasure, when
he finds so much at home. It is a delusive idea,
that any greater pleasure can be found abroad
than is to be enjoyed at home ;
and that boy or
young man is in a dangerous way, to whom the

society of his mother and sisters has become in-

sipid and uninteresting. When you feel any in-

clination to go abroad in search of forbidden

pleasure, I advise you to sit down with your sis-

and " sweet home.'

3
And here I
ters, sing, Home,
may say that the cultivation of music will add
much to the attractions of home. It is a de-

lightful recreation. It soothes the feelings,

sweetens the temper, and refines the taste. In
addition to the cultivation of the voice, and the

practice of vocal music, you will find great sat-

isfaction in learning to play on some instrument
of music, to be able to carry your part on the
flute or viol. This will greatly diminish the
temptation to go abroad for amusement ;
and in
proportion as you find your pleasure at home,
 THE ONLY SON. 43

will you be safe from those evil influences which

have proved the destruction of so many boys.
But perhaps you are an only child. Then you
will enjoy the exclusive affections and attention
of your parents, without a rival. But you will
lose the advantage of the society of brothers and
sisters. The former will be no benefit; for
parents do not abate their love to their first-
born, when others are added to their number.
But the exclusive love to an only child often de-
generates into excessive indulgence. The so-
ciety of brothers and sisters, though it often
tries the temper, yet contributes greatly to the
happiness of a child. It provides a wholesome

discipline, and affords the means of learning how

to behave among equals ;
which an only child
cannot learn at home. You will be likely to
think too much
of yourself, because you will
receive the exclusive attentions of your parents,
and will not have before you the daily example
of your equals. These things you must guard
against; and endeavor to make up the defi-

ciency, by carrying out the hints I have given,

in the society of other children, wherever you
meet them.
In conclusion, I will give you one little family
rule. You may think it a very little one but ;

it is able to do wonders. If you will try it one

44 NEVER BE CROSS.

week, and never deviate from it, I will promise

you the happiest week you ever enjoyed. And,
more than this, you will diffuse such a sunshine
about you as to make others happy also. My
little rule is this : NEVER BE CROSS.
*
 45

CHAPTER VI.

BEHAVIOR AT SCHOOL.

MOST of what I have said in the last two

chapters will apply to your behavior at school.
When you go to school, your teachers take the
place of your parents. To them, for the time
being, your parents have delegated their author-
ity. You are bound, therefore, to give to them
the same reverence and obedience which are due
to your parents. To disobey, or to dishonor
them in
any other way, is a breach of the fifth
commandment, which, in its spirit, requires sub-
ordination to lawful authority; or, as the Cate-
chism "
The fifth commandment requireth
says,
the preserving the honor of, and performing the
duties belonging to, every one, in their several

places and relations, as superiors, inferiors, or

equals." You ought, therefore, in the first place,
to pay strict regard to every rule of the school,
as a religious duty and obey your teacher, in all
;

things, with the same promptness and cheerful-

ness that you would obey your parents. You
should be too careful of your own reputation to
46 HONORING TEACHERS.

permit yourself to be reprimanded by your teach-

er. If you take up the resolution that you will
be so diligent, faithful, and well-behaved, as never
to be reproved, you will find it a very whole-
some restraint, to keep you within the bounds
of propriety. Be careful of the honor of your

teachers, remembering that, if you dishonor

them, you break God's holy commandment.
Never call in question their arrangements and ;

never indulge feelings of dissatisfaction. Espe-

cially, never speak slightingly or disrespectfully
of them, nor of their ways. It does not become
you to call in question their arrangements, or
their mode of
teaching. If you are wiser than

they, you had better not seek instruction from

them ;
but if not, then you should be satisfied
with the dictates of their superior wisdom. Never
attempt to question their proceedings, nor to
argue with them, when they require you to do
any thing. Be very careful, also, not to carry
home tales from school ;
because such a prac-
tice tends to cultivate a disposition to tattle,
and often leads to great mischief. Yet, when
your parents make inquiries, it is your duty to
answer them.
Be diligent in your studies, from principle, not
from a spirit of emulation. Remember that you
are placed at school for your own benefit. It
 DILIGENCE IN STUDY. 47

is not for your parents' advantage, nor for the

benefit of your teachers, that you are required to
study ;
but for your own good. Remember how
much pains your parents take, to give you this
opportunity. They give up your time, which
they have a right to employ for their own ben-
efit, and they expend money for the support of

schools, that you may have the opportunity of ob-

taining useful learning. You are bound, there-
fore, to improve this opportunity with great dili-

gence. You will not think it a task, that you

are compelled to study ; but you will regard it
as a price* put into your hands to get wisdom.
It is all your own benefit. In school hours,
for

therefore, you should put away all thoughts of

play, and all communication with other scholars,
and give yourself strictly and closely to your
studies.

But, I suppose you will find the most difficulty

in regulating your conduct during the intervals
of school hours, and on your way to and from
school. When
a great many young persons of

your own age are together, there is a disposition

to throw off restraint. I would not have you un-
der such restraint as to avoid all relaxation and
innocent hilarity ;
for these are
necessary to keep
your mind and body in a healthful condition.
*
Prov. xvii. 16.
48 LINGERING BY THE WAY.

But, here, you will be more exposed to temp-

tation. As
punctuality is of great importance in
school, and a necessary habit to be cultivated, you
need to make it a matter of principle to be always
in your seat a few minutes before the opening
of school. A failure to do this, will rob you of

many advantages, and greatly embarrass your

teacher. It will, also, giveyou the habit of tardi-
ness, which be a great injury to you, as long
will

as you live, whatever may be your occupation.

But, in order to be punctual, you must not linger
to engage in sport by the way. So, likewise, in
returning from school, you ought to be equally
punctual in reporting yourself at home for you ;

know not what your parents may have for you to

do. This, also, forbids your lingering for amuse-
ment on the way home. But, besides these,
there are other reasons
why you should not idle

away your time on the way. Idle boys are

always in the way of temptation for ;

" Satan finds some mischief still

For idle hands to do."

If you linger along on the way, you will be

very likely to meet with some bad boys, who will

lead you astray, and involve you in some mis-
chief that will get you into serious
difficulty,
A boy was walking along in the streets of Boston,
 A STORY. 49

and another boy, who knew him by name, called

tohim from the other side of the street, saying,
"Come, John, come over here, and we'll have
some fun." "No, I can't," John replied; "I
must go home." " But just come over here a
" "
minute." No, I can't," said John my moth- ;

er expects me home." But the boy still urged

him, and at length prevailed on him to cross the
street. They then went into a hardware store ;

and the boy who called John over stole some

knives and disappeared and John was taken for
;

the theft, because he was with the other boy at

the time, and put in jail. Thus, by just stopping
on the way, and going across the street, he got
into jail. If he had made it his invariable rule

to go directly on his way, and not linger, and

idle his time away, he would have been saved
from this suffering, shame, and disgrace. But,
if in the same habit of lingering by
you indulge
the way, you will be exposed to similar tempta-
tion and trouble.
In
all your intercourse with your school-fellows,

be kind and obliging. Treat them courteously,

and avoid every thing that is rough, coarse, and
rude. Endeavor
to behave like a young gen-
tleman. Avoid the company of boys who are
rough and coarse in their manners, or profane or
obscene in their conversation. You will insen-

5 *
50 BE GENTLEMANLY.

sibly imbibe their vulgarity, if you associate with

them. In your sports or plays, be conscientiously
fairand honorable. The boy, who is unfair or
dishonest in his play, when he becomes a man,
will drive a hard bargain or be dishonest in

his business.
If you go where boys and girls are associated
in the same school, have a strictregard to pro-
priety, in your intercourse with the other sex.
Be gentlemanly in your behavior towards them.
Avoid rudeness or roughness of manners and
all

conversation in their presence. Especially, re-

frain from rude jests and low buffoonery. You
may engage with them in sensible conversation ;

but a well-bred girl will be offended if you at-

tempt to please her by trying how nonsensically

and silly you can talk. Venture no improper
liberties but maintain your own self-respect by
;

respecting them.
Finally, see that you do nothing in school or
out of it, which you would be unwilling your pa-
rents should see ;
and remember that there is

One Eye that is always upon you.

 51

CHAPTER VII.

BEHAVIOR AT TABLE.

DID it ever occur to you to inquire why all

civilized people have their food prepared at par-

ticular hours, and all the family sit at table to-

gether ? Why not have the food prepared, and

placed where every one can go and eat, whenever

he pleases, by himself 1 One great advantage of
having a whole family sit together, and partake of
their meals at the same time, is, that it brings
them together in a social way, every day. But
for this, and the assembling of the family at

prayers, they might not all meet at once for a

long time. But eating together is a mark of
friendship and it tends to promote social feel-
;

ing. In a well-regulated family, also, it is a

means of great improvement, both of mind and
manners. It is, in fact, a school of good man-
ners. You will perceive, then, how very im-
portant it is, that your behavior at table should

always be regulated by the rules of propriety.

If you acquire vulgar habits here, or practise
rudeness, you will find it difficult to overcome
5*2 BEHAVIOR AT TABLE.

them ;
and they will make you appear to great

disadvantage.
I shall mention a few things to be observed,
at the table, by one who would maintain a char-
acter for good breeding. And, first of all, be
not tardy in taking your place at the table. In
a well-regulated family, the master of the

family waits till all are seated before he asks a

blessing. Suppose there are five persons at

the table, and you hinder them all by your tar-

diness three minutes, you waste fifteen min-

utes of precious time. To those who set a

proper value upon time, this is a great evil.
There is no need of it you may as easily be
;

at your seat in time as too late. When called

to a meal, never wait to finish what you are

doing, but promptly leave it, and proceed to

your place. Above all, do not delay till after

the blessing, and so sit down to your food like

a heathen.
The a place for easy, cheerful, social
table is

intercourse but some children make it a place

;

of noisy clamor. The younger members of the

family should leave it for the parents (and guests,
if there are any,) to take the lead in conversa-
tion. It does not appear well for a very young

person to be forward and talkative at table.

You should generally wait till you are spoken
 TABLE TALK. 53

to ; or, if you wish to make an inquiry or a

remark, do it in a modest, unassuming way, not

raising your voice, nor spinning out a story.

And be especially careful not to interrupt any
other person. Sensible people will get a very
unfavorable impression concerning you, if they
see you bold and talkative at table. Yet you
should never appear inattentive to what others
are saying. Be not so intent on discussing the
contents of your plate, as not to observe the
movements of others, or to hear their conversa-
tion. Show your interest in what is said by
occasional glances at the speaker, and by the
expression of your countenance but be not too
;

anxious to put a word in yourself. Some chil-

dren make themselves ridiculous, by always join-

ing in, and making their remarks, when older

persons are speaking, often giving a grave opinion
of some matter about which they know nothing.
Be helpful to others, without staring at them,
or neglecting your own plate. You may keep

your eye on the movements around you, to pass

a cup and saucer, to notice if any one near you
needs helping, and to help any dish that is
within your reach. By so doing, you may greatly
relieve your father and mother, who must be very
busy, if they help all the family. By cultivating
a close observation, and studying to know and
5*
54 STUDY PROPRIETY.

anticipate the wants of others, you will be able

to do these things in a genteel and graceful man-
ner, without appearing obtrusive or forward.
Study propriety. If asked what you will be
helped to, do riot answer in an indefinite man-
" have no choice " for this will
ner, saying, you ;

put the master of the house to the inconvenience

of choosing for you. Do not wait, after you are
asked, to determine what you will have, but an-
swer promptly and do not be particular in your
;

choice. To be very particular in the choice of

food is not agreeable to good breeding. Never
ask for what is not on the table. Do not make
remarks respecting the food and avoid express-
;

ing your likes and dislikes of particular arti-

cles. One of your age should not appear to be
an epicure. Show your praise of the food set be-
fore you, by the good nature and relish with
which you partake of it but do not eat so fast
;

as to appear voracious. Never put on sour looks,

nor turn up your nose at your food. This is un-
mannerly, and a serious affront to the mistress of
the table. Be careful to use your knife and
fork as other people do, and to know when to

lay them down, and when to hold them in your

hands. Be careful not to drop your food, nor to

spill liquids on the cloth. Do not leave the

table before the family withdraw from it, unless
 LITTLE THINGS. 55

it is
necessary; and then, ask to be excused.
Neither linger to finish your meal, after you per-
ceive the rest have done.
Besides what I have mentioned, there are a

great many nameless little things, that go to

make up good manners at table, which you must
learn by studying the rules of propriety, and
observing the behavior of others.
 56

CHAPTER VIII.

BEHAVIOR AT FAMILY WORSHIP.

ALL well-regulated Christian families are as-

sembled, morning and evening, to worship God.

Seeing we are dependent on him for all things,
it is and proper that we should daily
suitable

acknowledge our dependence, by asking him for

what we need, and thanking him for what we
receive. That we should do this as a family is
highly proper. But if it is our duty to worship
God as a family, it is the duty of every one in

particular. It is as much your

duty as it is your
father's. must, therefore, not only make it
You
a principle to be in your place punctually at the

time, but to enter heartily into all the exercises.

Some children and youth appear as if they had
no interest in what is
going on, at this most in-

teresting household service. But

not only
this is

showing great disrespect to your parents, but

great irreverence toward God. It will help you

to right feelings, on these occasions, if you im-

agine Christ Jesus present in person. God is
present spiritually, and in a peculiar manner, at
 FAMILY WORSHIP. 57

such times, to bless the families that call on his

name. When, therefore, the family are assem-
bled for prayers, you should put away all vain
or wandering thoughts. When the time arrives,
and the family are assembled for devotion, seat
yourself, in a serious, reverent manner; and if

there should be a few moments' delay, do not

engage in conversation, nor in reading news-

papers, or any thing calculated to divert your
mind ;
but direct your thoughts upward to God,
and seek a preparation for his worship. Suffer
not your mind to be occupied with any thing but
the service before you. Let not your eyes wan-
der about, to catch vagrant thoughts. Let not
your hands be occupied with any thing, to divert
your attention or to disturb others. Have your
Bible, and take your turn in reading. Be atten-
tiveand devout, during the reading of God's holy
word, endeavoring to apply it to your heart. If
the family sing, enter into this sweet service, not

only with your lips, but with your heart. When

prayer is offered, place yourself in the attitude
which is taken by your father and mother. If

they kneel, do you kneel also, not sit, nor re-

cline, but stand upon your knees, in a reverent

posture. Shut your eyes, and keep your heart.

Let your heart embrace the words of the prayer,
and make them your own. Remember that the
58 FAMILY WORSHIP.

devotional habits you form at the family altar,

are the habits that will follow you to God's house,
and probably adhere to you through life. And
what can be more shocking than to see persons
pretending to gentility, who do not know how
to behave with propriety before the great God
that made them If you were in company, and
!

should treat the person that invited you with as

much indifference as you treat God by such con-
duct, you would be considered a very ill-bred

person. He has you to come to his

invited

mercy-seat to converse with him, and to receive

favors at his hand and yet, by such conduct as
;

I have named, you show no interest at all in the

matter.

Family devotion, when rightly improved, is a

very important means of grace. If you attend

upon it
seriously and reverently, you may hope
that God will bless it to your soul. It tends,
also, to tranquillize the feelings, and prepare
you to engage in the duties of the day with
serenity and cheerfulness.
 59

CHAPTER IX.

PRIVATE PRAYER.

I SUPPOSE, if my readers are the children of

pious parents, they have been taught from their

earliest recollection, to retire, morning and even-

ing, to some secret place, to read their Bible

alone, and engage in private prayer. This, in

very early childhood, is often an interesting and

affecting service. But when young people come

to a certain age, if their hearts are not renewed,

they are disposed to regard this as an irksome

duty, and gradually to leave it off. They find
the old adage, in the primer, true, "Praying
will make thee leave sinning, and sinning will
make thee leave praying."
It is a sad period, in the history of a young
person, when the early habit of prayer is given
up. Then the heart becomes like the garden
of the slothful, described by Solomon :

" I went
by the field of the slothful, and by
the vineyard of the man void of understanding ;
and lo, it was all
grown over with thorns, and
nettles had covered the face thereof, and the
stone wall thereof was broken down."
60 THE PRAYERLESS SOUL.

There are no good plants thriving in the

prayerless soul; but weeds, and briars, and
thorns, grow thick and rank, occupying every
vacant spot. The stone wall is broken down :

there is no defence against the beasts of the field.

Every vagrant thought, every vicious passion,

find free admittance. The heart grows hard,
and the spirit careless. Sin is not dreaded as
it once was. The fear of God and the desire
of his favor are gone. " God is not in all his

thoughts." That youth stands on the very edge

of a frightful precipice.
I would not have you think, however, that
there any merit in prayer ; or that the prayers
is

of one whose " heart is not right with God" are

acceptable to him. But, what I say is, that every

one ought to pray to God with a right heart. If
your heart is not right with God, then it is wrong ;

and you are to blame for having it wrong. I

will suppose a case, to illustrate what I mean.

You see a child rise up in the morning, and go

about the house ;
and though its mother is with
the time, yet the child neither speaks to her
it all

nor seems to notice her at all. After a while,

the mother asks what is the matter, and why her
dear child does not speak to her? The child
" I have no heart to
says, speak to you, moth-
er. I do not love you and so I think it would
;
 EXCUSES. 61

be wrong for me to speak to you." What would

you think of such conduct? You would say,
" The child to love its mother and it
ought ;

is only an
aggravation of its offence, to carry

out the feelings of its heart in its conduct?"

" Would
you then have it act the hypocrite, and
speak with its lips what it does not feel in its
"
heart ? No but I would have it love its
;

mother, as every dutiful child ought to do, and

then act out, in its speech and behavior, what it
feels in its heart. But I would never have it

excuse itself from right actions because its heart

is wrong. Now, apply this to the subject of
prayer, and you will see the character of all im-
penitent excuses for neglecting this duty. And
those who go on and continue to neglect it, cer-

tainly have no reason to expect that their hearts

will grow any better by it, but only worse. But
in attempting to perform a sacred duty, the Lord
may give you grace to perform it
aright, and
then you will have a new heart.
If possible, have a particular place of prayer,
where you can be secure from all interruption,
and particular times for it. At the appointed
hours, retire alone, and put away all thoughts
about your studies, your work, your amusements,
or any thing of a worldly nature, and try to real-
ize that God is as truly present as if you saw
6
62 HOW TO PRAY.

him with your bodily eyes. Then read his

word, as though you heard him speaking to you

in the sacred page; and when your mind has

become serious and collected, kneel down and

acknowledge God as your Creator and Preserver,
your God and Redeemer; thank him for the
mercies you have received, mentioning particu-
larly ever^ good thing you can think of, that you
have received from him confess your sins plead
; ;

for pardon, through the blood of. Jesus Christ ;

and ask him to give you such blessings as you

see and feel that you need. Pray also for your
friends,(and for your enemies, if you have any;)
and conclude with a prayer for the coming of
Christ's kingdom every where throughout the
world.
Some young people neglect to pray, because
they think they are not able to form their words
into prayer. But you need not be afraid to
speak to God. If you can find language to ask

your parents for what you desire, you can find

words to express your desires to God; and hie
will notupbraid you for the imperfection of your
language. He looks at the heart. If that is
right, your prayer will be accepted.
Let me earnestly entreat you to have your set
times for prayer, at least as often as morning
and evening and never suffer yourself to neglect
;
 BENEFITS OF PRAYER. 63

them. And, especially, do not adopt the un-

seemly practice of saying your prayers in bed,
but give to God the brightest and best hours of
the day, and not offer to him the blind and the
lame for sacrifice. You will find the regular
and stated habit of prayer, thus formed in early
life, of great value to you, as long as you live.
But let me once more caution you not to trust

in your prayers, for they cannot save you ; and

do not think, because you are regular and ha-
bitual in attending to the outward forms of duty,
that you must be a Christian.
Prayer, if sincere and true, will prepare you
for engaging in the duties of the day, or
for enjoying calm repose at night. If, for any
cause, you neglect prayer in the morning,
you may expect things will go ill with you
all the day. You can do nothing well with-
out God's blessing; and you cannot expect his

blessing without asking for it. You need, also,

that calm, tranquil, humble spirit which prayer
promotes, to
prepare you to encounter
those

things which are constantly occurring to try the

feelings, and to enable you to do any thing

well. Therefore, never engage in any thing of
importance without first seeking direction of
God and never do any thing on which you
;

would be unwilling to ask His blessing.

 64

CHAPTER X.

KEEPING THE SABBATH.

SOME people esteem it a hardship to be com-

pelled to keep the Sabbath. They think it an
interference with their liberties, that the state
should make laws
to punish them for break-

ing it.This disposition very early shows itself

in children. Often they think it is hard that
they are restrained from play, or from seeking
their pleasure, on the holy Sabbath. But God
did not give us the Sabbath for his own sake,
or because he is benefited by our keeping it.
The Bible says,
" The Sabbath was made for
man." God gave
us the Sabbath for our benefit,
and for two purposes. He has made us so that
we need rest one day in seven. It has been

proved, upon fair trial, that men cannot do as

much, nor preserve their health as well, by la-

boring seven days in a week, as they can by la-

boring six days, and resting one day in a week.

If there were no Sabbath, you would have no day
ot rest. You would grow weary of school, if

you were obliged to attend and study seven days

 BENEFITS OF THE SABBATH. 65

in a week.If you are kept at home to work,

you would soon tire out, if you had to labor

every day in the week. But, by resting every
seventh day, you get recruited, so that you are
able to go on with study or work with new vigor.
The Sabbath, in this respect, then a great
is

blessing to you ;
and you ought to be so thank-
ful to God for it, as to keep it
strictly according
to his command.
Another object of the Sabbath is, to give all

people an opportunity to lay aside their worldly

cares and business, to worship God and learn

his will. The other design of the Sabbath was,
to benefit the body ; this is, to bless the soul.
If there were no Sabbath, people that are de-
pendent upon others would be obliged to work
every day in the week and they would have no
;

time to meet together for theworship of God.

And, if every one were allowed to choose his
own time for worshipping God, there would be
no agreement. One would be at meeting, anoth-
er would be at work, and others would be seek-

ing their pleasure. But, in order to have every

one at liberty to worship God without disturb-
ance, he has set apart one day in seven for this
purpose. On this day, he requires us to rest
from all labor and recreation, and spend its sa-

cred hours in learning his will, and in acts of

6*
66 THE SABBATH BENEFITS THE SOUL.

devotion. The Sabbath thus becomes a means

of improving the mind and the heart. It fur-

nishes the best opportunity for social improve-

ment that could be devised. It brings the people

together, in their best attire, to exercise their

minds in understanding divine truth, and their
hearts in obeying it. And the same object, and
the same spirit, it carries out in the family. If,

therefore,you ever consider the duties of the

holy Sabbath irksome and unpleasant, or feel
uneasy under its restraints, you perceive that you
must be very unreasonable, since they are de-
signed for your good. You will not, then, find
fault with me, if I am rigid in requiring the strict
observance of the Sabbath. One thing I would
have you remember, If you would receive

the full benefit of the holy Sabbath, you must

form right habits of keeping it, early in life.

To give it full power over the mind, it must be
associated, in our earliest recollections, with order,
quiet, stillness, and solemnity. If you are in the
habit of disregarding it in early life, you lose all
the benefit and enjoyment to be derived from
these sacred associations.
The best directions for keeping the Sabbath,
any where to be found, are contained in the
thirteenth verse of the fifty-eighth chapter of
Tsaiah
" If thou turn foot from the
:
away thy
 HOW TO KEEP THE SABBATH. 67

Sabbath, from doing thy pleasure on my holy

day, and call the Sabbath a delight, the holy of
the Lord, honorable; and shalt honor him, not

doing thine own ways, nor finding thine own

"
pleasure, nor speaking thine own words You
must turn away your foot from the Sabbath, not
trampling on it by doing your own pleasure, in-
stead of the pleasure of the Lord. Your foot
must not move to perform any act that is con-
trary to the design of this sacred day and es- ;

pecially,must not go after your own pleasure.

You must not do your own ways, nor find your
own pleasure. These things may be lawful on
other days but on this day, every thing must
;

have reference to God. You must not even

speak your own words. Worldly, vain, light, or
triflingconversation is thus forbidden. And,
if you may not speak your own words, you may
not think your own thoughts. Worldly, vain,
trifling thoughts, or thoughts of your pleasure, are
not lawful on God's holy day. But you must not
from these things the Sabbath is
only refrain ;

not properly kept, unless its sacred services are

a delight to the soul.If you are tired of hear-
and thinking of the things of another
ing, reading,
world, you do not keep the Sabbath according
to these directions. To one who enters truly
into the spirit of God's holy day, it is the most
OS PREPARATION.

delightful of the seven. You remember, in the

memoir of Phebe Bartlett, it is stated that she
so loved the Sabbath that she would long to have
it come, and count the days intervening before it.

Such are the feelings of all who love God and

sacred things.

Having made these general remarks, I will

give you a few simple directions for making the
Sabbath both profitable and delightful. The
evening before the Sabbath, do every thing that
can be done, to save doing on the Sabbath.
Leave nothing to be done in God's time that
you can do in your own time. Lay out your
Sabbath day's clothing, and see that it is all in
order, that you may have no brushing or mend-
ing to be done Sabbath morning. Rise early
in the morning, and, while washing and dressing,
which you will do in as little time as possible,
think of your need of the
"
washing of regener-
ation and renewing of the Holy Ghost," and of

being clothed in the clean, white robe of Christ's

righteousness. Then offer up your thanksgiving
to God for his mercy in preserving your life, and
giving you another holy Sabbath, and pray for
his presence and blessing through the day. If

you are called by your father or mother, for any

service of the family, go to it cheerfully ;
and
as soon as you can retire again, read a portion
 GOING TO MEETING. 69

of Scripture, and pray to God for such particular

blessings upon yourself as you feel your need of,
and for his blessing upon others on his holy day.
If you attend the Sabbath school, you will need
to look over your lesson for the day, and en-
deavor to apply it to your own heart for I sup-
;

pose you do not put off the study of your lesson

till Sabbath
morning.
Never stay at home on the Sabbath, unless you
are necessarily detained. Make it a matter of
principle and calculation always to be there.
On your way to the house of God, do not en-
gage in any unnecessary conversation, especially
that which is vain, light, or trifling, to divert
your mind, and unfit you for the worship of God.
Do not stand about the doors of the meeting-
house, to salute your friends, or to converse with
your young companions. This practice, I am
sorry to say, prevails in the
country, among
young people of both sexes, to the great annoy-
ance of well-bred people. It is a great temptation
to conversation improper for the Sabbath. It is

very unpleasant for

people who
are passing, to
have the way blocked up, so as to have to press
through a crowd. Neither do people like to
be stared at, by a company of rude young people,
as they pass into the house of God. I am sorry
to admit, also, that this unmannerly practice is
70 BEHAVIOR IN THE HOUSE OF GOD.

not confined to youth; but that many elderly

people set the example. Instead of doing so,
go directly to your seat, in a quiet, reverent man-
ner and if any time intervenes before the com-
;

mencement of public worship, do not spend it

in gazing about the house, to observe the dress

of different persons but take the opportunity
;

to compose your mind, to call in all vagrant

thoughts, to get your heart impressed with a
sense of God's presence, and to lift up your
soul in silent prayer for his blessing. Or, if
the time be long, you can employ a part of it in

reading the Bible, or devotional hymns. But

do not carry any other book to the house of
worship to be read there. If you have a Sab-
bath school library book, it will be better not to
read it at such a time, because you will be likely
to get your mind filled with it, so as to interfere
with the services of the sanctuary. But the
Bible and hymn
book, being of a devotional
character, will tend to prepare your mind for

worship. Above all, do not read a newspaper,

of any kind, at such a time. Even a religious
newspaper would tend to divert your mind from
that serious, tender, devout frame, which you
ought to possess when you engage in the solemn
public worship of the Great Jehovah. But I have
often witnessed more serious improprieties, in
 PUBLIC WORSHIP. 71

the house of God, than any of these. I have seen

young people whispering and laughing during

the sermon; and it is a very common thing to
see them gazing about during the singing, as

though they had nothing to do with the service.

I have also seen them engaged in reading, in the

time of sermon, or of singing. Some, also, are

seen, in time of prayer, with their eyes wide open,
gazing about. Such conduct would be very un-
mannerly, if nobody were concerned but the
minister ;
for treating him as though he were
it is

not worthy of your attention. But when it is

considered that he speaks to you in the name of
God, and that, in prayer, while you stand up
with the congregation, you profess to join in the

prayer and while the hymn is sung, you pro-

;

fess to exercise the devout feeling which it

expresses, when
these things are considered,
all

such conduct as that I have described appears

impious in a high degree.
Instead of being guilty of such improprieties,

you will endeavor, from the heart, to join in the

sentiments expressed in prayer and praise and ;

sermon with all attention, as a mes-

listen to the

sage sent from God to you. You must not think

that the sermon is designed for older people,
and therefore you have nothing to do with it ;

nor take up the notion that sermons are too

72 HOW TO HEAR.

dry and uninteresting to engage your attention.

The minister speaks to you, in the name of God,
those great truths which concern the salvation
of the soul. Can they be of no interest to you 1
Have you not a soul to be saved or lost ? Nor
need you think that you cannot understand the
sermon. If you give your attention, you can
understand a sermon as well as you can under-
stand the lessons you are required every day to

study at school. If you do not understand preach-

ing, it because you do not give your mind to
is

it, and hear with

attention. Your mind is here
and there, " walking to and fro in the earth, and
"
going up and down in it and you only catch,
;

here and there, a sentence of the sermon. This

is the reason you do not understand it. En-
deavor to examine your heart and life by what you
hear, and to apply it to yourself in such a way
as to be benefitted by it. And, when you leave
the house of God, do not immediately engage
in conversation, and by this means dissipate all

impression ; but, as far as possible, go home in

silence, and your closet, to seek the
retire to

blessing of God upon the services of his house,

on which you have attended.
I suppose, of course, that you attend the Sab-
bath school. I think it a great advantage to
those who rightly improve it. But, like every
 SABBATH SCHOOL. 73-

other privilege, it may be so neglected or abused 1

as to be of no benefit. If you pay no attention

to the "Sabbath school lesson at home, your mere
attendance upon the recitation at school will do

you little
good. You will feel little interest, and
receive little profit. But, if you make it the
occasion for the faithful study of the Holy Scrip-
tures at home, to ascertain their meaning, and
to become acquainted with the great truths of

Christianity, it will be of great service to you

in forming your Christian character.
Having well and thoroughly studied your Sab-
bath school lesson, you will then be prepared to

engage in the recitation with interest. In the

Sabbath school, you will observe the same gen-
eral directions for propriety of behavior as in

public worship. You are to remember that it is

the holy Sabbath, and that the Sabbath school
is a religious meeting. All lightness of manner
is out of place.A serious deportment is neces-
sary, if you would profit by it. Courtesy to
your teacher, and to the school, also requires that
you should give your attention, and not be con-
versing or reading during the recitation, or
while your teacher is speaking to you. In an-
swering the questions, you should be full and
explicit ;
not merely making the briefest possible

reply, but entering into the subject with interest.

7
74 SABBATH NOON.

But be careful that you do not give indulgence

to a self-confident, conceited spirit, nor appear as
if you thought yourself wiser than your teacher.
Such a spirit indulged will have an injurious in-
fluence in the formation of your character, and
will make you an object of disgust to sensible

people.
Some young people, when a little past the
period of childhood, begin to feel as if they were
too old to attend the Sabbath school, and so

gradually absent themselves, and finally leave it

altogether. This arises from a mistaken notion
as to the design of the Sabbath school. It is

not a school for children merely ; but a school

for all classes of people, to engage in the study

of the most wonderful book in the world. I

hope you never think of leaving the Sabbath

will

school, as long as you are able to attend it. If

you do, you will suffer a loss which you will

regret as long as you live.

If you remain at the house of worship between
the Sabbath school and the afternoon service,
as many do in the country, you will be ex-

posed totemptations to profane the Sabbath.

To prevent this, avoid meeting with your com-
panions, in groups, for conversation. How-
ever well-disposed you may be, you can hardly
avoid being drawn into conversation unsuitable
 STUDYING THE LESSON. 75

for the holy Sabbath. If you take a book

from the Sabbath school library, this will be
a suitable time to read it, if you are careful not
to extend the reading into the afternoon ser-
vice, or suffer your thoughts to be diverted by
what you have read. But the practice of read-
ing the Sabbath school books during divine
service, which prevails among children, and
even with some young men and women, is not
only very irreverent, but a gross violation of
good breeding. It is slighting the service of
God, and treating the minister as though they
thought what he has to say to them not worth
their attention.
You ought to have a particular time set apart
for the study of your Sabbath school lesson. I
should prefer that this be taken during the week,
so as not to task your mind too severely on the
Sabbath with study, inasmuch as it is a day of
rest .
But, if you cannot do this, I should advise
that you study it Sabbath afternoon, and review
it the next Sabbath morning.
Some portion of the Sabbath afternoon, or
evening, you will employ, under the direction of
your parents, in repeating the Catechism, which,
I hope nt>te of my readers will consider beneath
" The Shorter
their attention. Catechism," next
to the Bible, I regard as the best book in exist-
76 LEARNING THE CATECHISM.

tence to lay the foundation of a strong and solid

religious character. If you get it thoroughly

committed to memory, so as to be able to repeat
itverbatim from beginning to end, you will never
regret it but, as long as you live, you will have
;

occasion to rejoice in it. I cannot now give

you any adequate idea of the benefit you will

derive from it. These catechetical exercises in

your father's house will be associated, in your

mind, with the most precious recollections of
your early years. As I said with regard to your
Sabbath school lessons, and for the same reason,
I should advise you, if possible, to study the
por-
tion of the Catechism to be recited, during the
week. But if you cannot do so, it should be

studied on the afternoon or evening of the Sab-

bath. If, however, you study these lessons in
the week time, you will be able to spend the
afternoon and evening of the Sabbath, except
what is devoted to family worship and repeating
the Catechism, in reading serious and devotional

books, which will not tax your mind so much.

If you are engaged in study all the week, your
mind will need Therefore, I would have
rest.

you prosecute your religious study during the

week, and let your mind be taxed less on the
Sabbath, reading such books and engaging in
such services as are calculated more to affect
 REVIEW OF THE DAY. 77

the heart, than to tax the mind. You ought

to spend more time than usual, on God's holy
day, in your closet, in reading the Scripture*
and prayer. But, besides the Bible, I would

particularly recommend Religious Biographies,

" Pro-
and such works as Bunyan's Pilgrim's
gress" and "Holy War," D'Aubigne's
"His-
tory of the Reformation," &c. But secular

history, or any books or papers of a secular

character, should not be read on the holy Sab-
bath. In general, you may safely read, on
Sabbath afternoon, the books that you find in
the Sabbath school library though it will some-
;

times happen that a book creeps into the library

that is not suitable for this sacred day. por- A
tion of the evening of the Sabbath, before retir-

ing to rest, should be spent in reviewing the day,

recollecting the sermons, examining how you

have kept the oay, and seeking in prayer the
pardon of what has been amiss, and God's bless-
ing on all the services in which you
have been

engaged.
A Sabbath thus spent will be a blessing to
but as
you, not only for the six days following,
to the for-
long as you live. It will contribute
mation of religious habits that you will be thank-
ful for to the day of your death. And when you
become accustomed to spending your Sabbaths
7*
78 SABBATH DELIGHTFUL.

thus, so far from finding them long and tedious

days, you will find them the most delightful of

the seven, and will only regret that they are TOO
SHORT they come to an end before you have
finished the good designs you have formed.
all

The fact that God has set apart a

day to him-
self, and commanded us to keep it holy, would

naturally lead us to conclude that he would order

his Providence so as to favor its observance. We
have only need to examine the subject to be con-
vinced that he does so. When his ancient peo-
ple, the children of Israel, refused to keep his
Sabbaths, and trampled his holy day under foot,
he emptied them out of the land, and caused
them to be carried off into a strange country, and
to remain there seventy years. This was threat-
ened in Leviticus xxvi. 34, 35 :
" Then shall
the land enjoy her Sabbaths, as long as it lieth

desolate, and ye be in your enemies' land even ;

then shall the land rest, and enjoy her Sabbaths.

As long as it lieth desolate, it shall rest ; because
it did not rest in your Sabbaths, when ye dwelt

upon it." In 2 Ch. xxxvi. 20, 21, this is referred

to as one of the principal reasons why they were
carried away to Babylon " And them
: that

escaped the sword carried he away to Babylon ;

where they were servants to him and his sons,

until the reign of the kingdom of Persia, to fulfil
 THOSE BLEST WHO KEEP THE SABBATH. 79

the word of the Lord by the mouth of Jeremiah

the prophet, until the land had enjoyed her Sab-
baths ; for as long as she lay desolate, she kept

Sabbath, to fulfil threescore and ten years."

I can think of no reason why God, in his holy

Providence, should not punish Sabbath-breakers

now as well as then. I have no doubt that he
does. If we could see the design of his Provi-

dence, as it is explained in the Bible, no one

would doubt it. Sir Matthew Hale, after a long
and laborious public life, declared, as the result

of his experience, that he found his affairs pros-

per, during the week, just in proportion to the

strictness with which he had observed the Sab-
bath ;
and that he had never met with success in
any business which was planned on the Sabbath.
I might fill this book with narratives of ac-
cidents that have happened to young people,
while seeking their pleasure on the Lord's day.

Scarcely a week occurs, in the summer season,

but the papers contain accounts of parties of
young people drowned while taking Sabbath ex-
cursions on the water, or of young men and

boys drowned while bathing on the Lord's day.

Many very striking accounts of this kind have
been collected and published in tracts. And a

great many facts of a more general nature have

also been published, in various forms, showing
80 SABBATH-BREAKERS PUNISHED.

that profitable to keep the Sabbath, and un-

it is

profitable and dangerous to break it. ob- My

ject, in this place, is simply to impress on the
minds of my readers the very important influ-
ence which the proper observance of the Sab-
bath has in the formation of character. And I

wish them to follow the youth through life who

has been accustomed to keep the Sabbath, and
who continues to keep it and then follow the
;

course of one who has, in early life, been accus-

tomed to disregard God's holy day. And one
thought, in particular, I desire you to ponder
well, The Sabbath-breaker cannot expect God's
protection. And, if God forsakes you, what will
become of you ?
A party of young people set out for a sail, on
the Sabbath day. One of the young ladies told
her brother that she felt very bad to think she
was breaking the Sabbath, and she must return
home. But he entreated her not to spoil his
pleasure, for he should not enjoy it, unless she
went with him ; and to please him she consented
to go. The boat was upset, and she was drown-
ed. The distracted brother now gave vent to his

grief in the most bitter lamentation. He had

been the means of her death. There he stood,
wringing his hands in agony, and exclaiming,
" O what shall I do
! How can I see my fa-
!

"
ther's face !
 THE YOUNG SABBATH-BREAKER. 81

There was a boy in Boston, the son of respec-

table parents, who gave promise of becoming a

respectable and useful man. He stood well in

school, and had the reputation of being a good

scholar. He attended the Sabbath school, and
appeared to be a good boy. His mother was en-
deavoring to bring him up in the way he should
go. But, on one Sabbath, he was persuaded by
some bad boys not to go to Sabbath school, but
togo with them to Chelsea. This was his first
step in the down-hill road. The next thing was,
to conceal his conduct from his mother. She
asked him if he had been to Sabbath school,
and he said he had. Then she asked him for the
text. He repeated a text ;
and as she was not
able to go that afternoon, she could not detect
his deception. He also pretended to repeat parts
of the sermon, in order to blind her eyes. She
was satisfied, supposing he had been at Sabbath
school and meeting, secure from temptation.
Finding he had succeeded so well in deceiving
his mother, he continued to seek his pleasure

on God's holy day, and to repeat his deceptions

to his mother, making her believe that he had
been at Sabbath school and meeting. He went
on so for some time, hardening himself in sin,
and associating with bad boys, till he became ripe
for mischief and crime. He was employed by
O* BOY IN PRISON.

the publisher of a paper, as an errand One

boy.
part of his duty was to bring letters and papers
from the post-office. While thus engaged, he
learned that money frequently came to his em-
ployer in letters. After a while, he left this em-
ployment. The money in the letters now tempt-
ed him. Having hardened his heart by
breaking
the Sabbath, associating with bad
boys, and de-
ceiving his mother, he had not strength of prin-
ciple to resist. He continued to receive the let-
ters, robbing them of their contents. At length
he was detected, and sent to prison for two years.
The gentleman who related this to me said he
went one day to the prison, and there he saw the
boy's mother and sister, talking with him through
an iron-grated window, and weeping as though
they would break their hearts. All this came upon
him by his seeking his pleasure on God's holy
day. And if you knew the history of those who
have been imprisoned for crime, you would find
a great many such cases. If he had turned

away his foot from the Sabbath, from seeking his

pleasure on this holy day, he might have been
sitting with his mother and sister in their own
quiet home, instead of being locked up in a filthy
prison, with a company of hardened criminals.
*
 83

CHAPTER XI.

HABITS.

BESIDES what I have noticed in several of the

foregoing chapters, there are many things of a
general nature, which I shall group together
under the title of habits. A habit is what has
become easy and natural by frequent repetition.
People not unfrequently become much attached
to practices, which at first were very unpleasant.
You will sometimes see men chewing, smoking,
or snuffing tobacco, a most filthy and poisonous
which you could not be per-
plant, a little bit of
suaded to take into your mouth, it is so nau-
seous ; yet, by long use, people learn to love it.

That is a habit. So, likewise, you see persons

very fond of drinking intoxicating liquors, which
to you would be a nauseous medicine; and
which are poisonous and destructive to all. It
is practice which has made these drinks so
pleas-
ant. This is a habit.
Habits are both bad and good; and a habit
isa very good or a very bad thing, as it is good
or bad. Habits are mostly formed in early life ;
and a habit, once formed, is difficult to be
broken ; once fixed, it
may follow you as long
as you live.
84 DILATORINESS.

I shall specify a few of the bad habits which

boys of your age are liable to contract, with their
opposite good habits. It is very likely I shall

fail to notice many equally important ;

others,
but these may put you upon thinking, and lead

you to discover and correct other bad practices.

I. DILATORINESS or TARDINESS. The tardy
boy dilatory about rising in the morning.
is Al-

though old Chanticleer is

pouring his shrill note
of warning into his ear, and the birds are filling
the air with their merry song, and the morning

rays of the sun are peeping stealthily through

the half-closed shutter, still he thinks,
" There's
"
time enough yet ; and instead of starting up
with the lark, he lingers and delays, saying with
" A more more
the sluggard, little sleep, a little
slumber, a little more
folding of the hands to
sleep." At length he rises, in a yawning mood,
and proceeds slowly to pull on his clothes, ling-
ering with every article, looking here and there,
and stopping every now and then to play, or to
amuse himself in gazing about his chamber.
And sometimes he stops, half-dressed, to read a

story from a piece of an old newspaper. In this

and other ways, he amuses himself until the
breakfast bell rings, and he is not ready. Per-

haps he has been called half a dozen times to

" do his chores," and as often answered, "Well,
 TARDINESS. 85

I'm coming;" till, wearied with his delay, his

mother or has done the work that belonged
sister

to him, or his father has been called from his

room, or the hired man from his work, to do it

for him. At length, he makes his appearance at
the table after the blessing, when the rest of the

family have begun their meal. But, having just

emerged from the foul air of his bedroom, he
has no appetite for his breakfast, and feels pee-
vish and fretful. A scowl appears upon his brow,
and he turns up his nose at the food spread be-

fore him, forgetful alike of his obligations to his

Heavenly Father for providing, and to his moth-

er for
preparing it. Or, if he sometimes gets
dressed before breakfast, he is not in season to
do his chores, or to complete the lesson which he
left unfinished the night before. He hears the
breakfast bell, but he is just now engaged, and
" There's time I'll just Jin-
thinks, enough yet,
"
ish what I've begun ; and so he is not in season
for the table. He has either detained the table
are impatient of waiting, or else he takes
till all

his seat after the rest have commenced eating.

In consequence of this loss of time, he is left at

the table to finish his breakfast, and his seat is

for some time vacant at prayers, when he comes

in and disturbs the whole family. Or, if at any
time, he gets his seat with the rest, he is dilatory
8 *
86 ALWAYS TOO LATE.

in finding his place, and is never ready to read

when his turn This dilatoriness goes
comes.
on, till the school hour arrives, and he is not

ready ;
or he delays on the way to school, and

arrives, perhaps; just after his class have recited.

Sabbath morning, when the bell tolls, and the
family are starting for meeting, he is roused from
a reverie, and has yet to get ready. And so in
every thing else this dilatory habit follows him.
When his father or mother calls him, instead of
promptly making his appearance, to serve them,
"
as a dutiful son should do, he answers, Yes,
"
in a minute," or, Yes, I'm going to." He must
dispose of something else first and before he ;

comes, the service for which he was called has

been despatched by some one else. He does not
seem know how to start quick. He is always
to
in a hurry when the time comes to do any thing,
because he was dilatory in making prepara-
tion when he had time. He
always late, is

always out of time, vexing those that are about

him, and injuring himself. He seems to have
started too late. You would think that he began
too late in the beginning, that he was born too

late, and has never been able to gain the lost

time. Every thing comes too soon, before he is
prepared for it. If he ever becomes a man, and
this habit continues, it will always be a source of
 PUNCTUALITY. 87

vexation and disaster to him. If he is a me-

chanic, he will fail to meet

engagements, his
and disappoint, vex, and lose his customers. If
he is a man of business, he will fail to meet his
appointments, and thus lose many a bargain.
He will suffer his notes to be protested at the
bank, and thus injure his friends and destroy his
credit. His dilatory habits will be the ruin of
his business. And if he carries the same habit
into religion, he will ruin his soul, for death will
overtake him before he is ready.
Although this seems natural to him, it is
only
tardiness indulged till it has grown into a habit.
But by timely resolution, diligence, and perse-
verance, the habit may be broken.
The opposites of this are the good habits of
promptness and punctuality. When the gray
dawn steals in at his window, the prompt lad
springs from his bed ;
and in a few minutes he
is washed and dressed, and on his knees at his
morning devotions. Soon he appears at his
work; and before breakfast, all his chores are
done. Thus he has redeemed the time between
breakfast and school, which he has at his own
disposal, for his lessons or his sports. He is
always in time. He never keeps the table wait-
ing for him, and never comes after the
blessing.
He is never late at prayers never late at school
 SLOVENLINESS.

never late at
meeting; and yet he is never in
a hurry. He redeems so much time by his
promptness, that he has as much as he needs to
do every thing well and in season. He saves
all the time that the dilatory spends in sauntering,
in considering what to do next, in reading frivo-
lous matters, and in gazing idly at vacancy. Do
you desire to possess these good habits ? Only
carry out for one day the idea I have given of
promptness, and then repeat it every day, and,
in a little time, you have the habit established.

II. SLOVENLINESS. A slovenly boy makes

himself a deal of needless trouble, and greatly
tries the patience of his mother. If you go into
his room, you find it
always in confusion. His
things are scattered about, here and there, some
on the bed, some on the chairs, and some on the
floor, but none in their places. He either has
no particular place for any thing, or else he takes
no pains to put things in their places. He leaves
a thing where he uses it. Hence, if he wants
any thing, he never knows where to look for it,
unless he happens to remember where he used
it last. He must waste his time in hunting for
it. Hence you will often hear him impatiently
inquiring any one has seen his things when
if ;

he ought himself to know where they are. If

he goes into another person's room, whatever
 SLOVENLINESS. 89

article he lays his hand upon is misplaced. And

so it he uses any of his father's tools.
is, if He
never thinks of putting any thing where he found
it. He throws it down carelessly wherever he
happens to be, or else puts it in the wrong place ;

so that, when wanted, it cannot be found. Thus,

he not only wastes his own time, but hinders and
vexes others. If he goes into the library, and
takes down a book, he either puts it in a differ-
ent place, and so disarranges the shelves, or lays
it down on the shelf in front of other books,
for his father or mother to arrange. His school
books are torn and dirty disfigured with pencil
marks, blots of ink, grease spots, finger prints,
and dog's-ears and if he borrows a book from
;

the Sabbath school library, or of a friend, it is

returned with some of these his marks upon it.
Whatever he undertakes to do is done in the
same slovenly style. If he brings in water, he

spills it on the floor. His wood he throws down

in a sprawling manner, instead of laying it in a
neat and handsome pile. Nothing that he does
looks neat and finished.
Nor does he appear to any better advantage in

his person. His clothes are put on in a slouch-

ing, uncouth manner ;
and he always contrives
to have them dirty. He cannot have on clean
clothes half an hour without soiling them. He
8* *
90 CARELESSNESS.

rubs against whatever dirty thing he passes. If

he carries milk, he spills it on his clothes. He
drops grease on them at the table. He wallows
in the dirt. He contrives to hitch against a nail,
or the latch of a door, and makes a rent for his
mother to mend. If left to himself, his face
would never come in contact with water, nor his
teeth with a brush. You would almost think,

sometimes, that you could see the grass grow-

ing on his upper lip.
He comes into the house with his shoes cov-
ered with mud, and never thinks of wiping his
feet, but leaves the prints of them on his moth-
er's clean floor or nice carpet. He seems to for-
get what scrapers and mats are made for, for he
passes by without using them. He lays his hat
on a chair, or throws it upon the floor, instead
of hanging it in its place. Thus he tries the

patience of his mother and sisters, and makes

himself unwelcome at his own home.
And with this habit is generally associated
carelessness. He never seems to be thinking
what he is about. He does not see things that
are in his way, but stumbles over them, break-

ing, bruising, or otherwise injuring them,

and
often hurting himself. You dread to see him ap-
proach, lestsome mischief should happen. He
does not look to see what he steps on, nor wheth-
*
 NEAT AND ORDERLY. 91

er his hands have firm hold of the article he takes

up. If he passes through a door, he does not
mind whether it was open or shut and most ;

likely, if he finds it open, in a warm summer's

day, he will close it ; but, if he finds it
carefully
shut, on a freezing day in mid-winter, he will
leave it wide open.
A
careless person will be constantly meeting
with accidents and misfortunes, and continually

subject to the most vexatious mortifications,

which a little
thoughtfulness and care would
prevent. This habit is a very great fault, and,
when confirmed, very difficult to correct. It is

therefore the more important, that it should be

taken in season, and nipped in the bud.
I need not tell you what are the opposites of

slovenly and careless habits. The neat, orderly,

and careful boy has an invariable rule, "A
PLACE FOR EVERY THING, AND EVERY THING IN
ITS PLACE." Go into his room at any hour, and
you He can go
will find every thing in order.

in the dark, and lay his hand on any thing he

wants, so that he never runs the risk of setting
the house on fire, by carrying a light into his
bedroom. He is so much in the habit of putting

things in their proper places, that he never thinks

of doing otherwise. He
never leaves a thing
at random, where he happens to be using it;
92 CAREFULNESS.

but always puts it where it

belongs. When he
undresses, every article of his clothing is folded,
and laid together in the order that it will be
wanted in the morning so that he loses no time
;

in hunting for it. His clothes are put on and

adjusted so as to show a neat fit, and every
button does its His shoes are regularly
office.

brushed every morning, and the strings neatly

tied, so that
your eye is never offended with the
appearance, nor your ear distressed with the
sound, of dirty, slip-shod, flapping shoes.
To whatever part of the house he goes, he
leaves it in the order in which he found it ; for

his invariable rule, when he uses any thing

it is

belonging to another, to replace it exactly as he

found it. When he takes hold of a cup, or a
lamp, or any such article, he is careful to get
fairly hold, and then to move moderately, and
not with a jerk and by this means, he seldom
;

meets with any of those accidents which are so

annoying to tidy housekeepers. If he goes to
the library, he is careful to replace every book
or paper he takes in his hand, exactly as he
found it. If he takes a book to read, he carries
it with care, firmly grasped in his hand, and
avoids letting it fall, or hitting it against any

thing to bruise the cover. He holds it in such

a manner as not to strain the back or crumple
 CAREFULNESS. 93

the leaves ;
and if called away from his reading,
he puts in a mark, shuts the book, and lays it
in a safe place. He never thinks of using a
book for any other purpose than that for which
it was made. When he has finished reading it,
he carefully replaces it in the library, just where
he found it. He does not place it wrong end up-
wards, nor the title towards the back of the shelf;
but puts it in the place where it belongs, makes
it stand
straight, and shoves it back even with
its fellows. All his school books are kept neat
and clean. No blots of ink, nor pencil marks,
nor thumb-prints, nor dog's-ears, any where ap-

pear. If he passes through a door into or out

of a room where others are sitting, he leaves it

open or shut as he found judging that the it;

persons occupying the room, have adjusted its

temperature to their own liking.
He is
equally of his person.
careful He
never considers himself dressed, till he has
washed his hands and face, cleaned his teeth,
and combed his hair; and he never thinks of
sitting down at the table with dirty hands. He
learns to keep his clothes neat and clean. At
table, he avoids dropping his food upon them.
At school, he is careful of his ink, not to be-

spatter his clothes with it. And at play, he

keeps himself out of the dirt. He will wear his
94 RUDENESS.

clothes a week, and have them appear cleaner,

at the end of it, than the sloven's when he has
worn them a single day.
He
has a care, also, of the appearance of the
house. He never forgets to use the scraper at
the door, to remove the mud from his feet and ;

then he makes an invariable rule never to pass

it

a mat without wiping his shoes. He never says,

like the sloven,
" I didn't
think," to excuse him-
self. He would consider it
unpardonable in him
not to think ; for what is the ability of thinking

worth, if it nevercomes when it is wanted.

The neat, orderly boy, makes himself agree-
able to his mother and sisters, who are always

glad to see him coming ;

and home is a delight-
fulplace to him, because he meets with smiles
and pleasant words. But the sloven exposes
himself to sour looks and chiding, by his dirty
habits and he finds home a disagreeable place,
;

because he makes it so.

III. RUDENESS. This term does not describe

any one habit in particular, but a great many
little ones. Webster gives the following defini-
"
tion : RUDE :
rough ;
of coarse manners ;
un-
polished ;
clownish ;
rustic." It is not, there-
fore, a single habit, but a series of habits. These
are so numerous, it can hardly be expected that
I should think of them all. The rude boy is
 COARSE JESTS. 95

rough, clownish, and boisterous, in his manners.

He is rude in speech and rude in behavior. He
will stalk into the house with his hat on ;
and if

there company, he does not notice them. He

is

talks in a loud and boisterous manner, often

breaking in abruptly upom the conversation of oth-

ers. If he hears part of a conversation, and de-
sires to know what it is about, he abruptly breaks
" "
in, Who is it? Who is it? What is it? And,
often, he keeps his tongue running continually,
like the incessant clatter of a mill.
It is rude and vulgar to interlard conversation

with by-words, or unmeaning phrases, thrown in

at random between the sentences. It is much

more so, to throw in little oaths, or low, vulgar

expressions. All this shows a disposition to be
I would
"
profane. saying, in effect,
It is

swear, if I durst." If indulged, this habit will

be very likely to lead on to profaneness.

Another rude habit, which boys often indulge,
" CRACKING JOKES "
is, what is familiarly
called

upon one another. The object seems to be, to

see who can say the wittiest thing, at another's

expense. But, in such attempts, generally, wit

fails ;
and the strife is, which can say the silliest

All such low wit-

thing, in the silliest manner.
ticisms may be set down as decidedly rude and

vulgar.
96 RUDE HABITS.

Rudeness of behavior manifests itself in so

many forms, that it

scarcely definable.
is I can

only glance at a few things which indicate a

want of good breeding. It is rude to be so for-
ward as to treat your superiors as equals, or to
take the lead in all
companies. On the other
hand, rude to be bashful
it is to hang down the

head, with a leer of the eye, in the presence of

company, and refuse to speak when spoken to,
or to speak ,in a confused and mumbling tone,
as though you had never seen anybody before.
It is rude for a boy to take the best seat in the

room, or to take the only seat, while others are

standing. Tilting one's chair ; sitting awk-

wardly on one side of the chair, or with the
feet stretched out at full length ; putting the feet
on another's chair ; sitting on two chairs ;
rock-

ing ; drumming with

the fingers or feet; scratch-

ing books, furniture, window-frames, or walls,

these, and a hundred other things that might be
named, are rude habits, which indicate not only
the want of good breeding, but the absence of

good taste and a sense of propriety.

There are other rude habits, which boys often
contract, while abroad, that are wholly out of
character for one that would be a gentleman;
such as hallooing in the streets ; jumping on the
backside of carriages ; calling out to strangers
 EVIL HABITS. 97

that are passing; collecting in groups about

public places, and staring at people. All such
behavior is intolerable ;
and those who are

guilty of it will be set down by all sensible peo-

ple as low, ill-bred, rude boys.

IV. EVIL HABITS. I am sorry to say that
some boys indulge habits, that are worse than

any I have mentioned. Boys may be seen strut-

ting through the streets, puffing segars; and

even sometimes filling their mouths with that
loathsome Indian
weed, tobacco, as though
they thought such vile habits necessary to make
them men. And often you will hear the profane
oath issuing from their mouth, along with the
foul breath created by this nauseous potion. A
disposition to smoke or to chew this filthy, poi-
sonous substance, indicates the existence of an
intemperate appetite, and the love of low com-
pany. You will, perhaps, see the same boys at the
shops, drinking beer. But this is only the prelude
to something stronger. Tobacco is one of the
most active vegetable poisons. It disorders the
system and creates an appetite for stimulants. It
is
dangerous to use it in any form. But when a
boy goes so far as to contract a relish for intoxi-

cating drinks, his ruin is well nigh accomplished.

After once giving indulgence to any of these

practices, the downhill road is easy and rapid.

9 *
US DRINKING.

About the time when temperance societies be-

gan to be formed, I was conversing with a me-
chanic, who informed me that almost every one
of his fellow-apprentices, who were in the habit
of occasionally drinking intoxicating liquors, had
become drunkards. Many years ago, there were,
in one of our large cities, fifty young men, clerks
in stores, who used to frequent a particular place,
to spend their evenings in a social way, with
the wine bottle as a companion of their social
cheer. One evening, one of them, after retir-
ing, began to reflect upon the consequences of
the course he was pursuing. He came to the

conclusion, that, if he went on, it would be his

ruin. He resolved that he would never go
again. The next evening, he found himself on
the way to the same place. But as he came to
the corner of the street which turned towards
the place, he thought of his resolution. He
hesitated a moment, and then said to himself,
" "
He returned, and was
Right about face !
never seen there again. That man is now one
of the most wealthy, respected, and useful men
in the country while forty of those who con-
;

tinued their resort to the public house, became

intemperate, and I believe have all

gone down
to the drunkard's grave.

Gaming is another evil habit, which leads to

 EVIL HABITS. 99

all manner of evil company and evil practices.

It has proved the destruction of thousands of

promising youth.
NEVER SUFFER YOURSELF TO BECOME THE
SLAVE OF any HABIT. Abstain entirely from
intoxicating drinks, tobacco, gaming, and pro-
fane language. For when you once begin, with
" the
any of these, it is like letting out of wa-
ters." At first they run very slowly but soon ;

they wear away a channel, and rush on with an

impetuosity, which defies all attempts to stop
them. On the coast of Norway, there is a

great whirlpool, called the Maelstrom, which

sometimes swallows up great ships. When a
vessel comes near this terrible abyss, it is first

drawn very gently, with a circular motion. But

after it has made one or two rounds, it goes
more and more rapidly, and draws nearer and
nearer the centre, till
finally it reaches the vor-
tex, is swallowed up, and is seen no more. So
it is with these bad habits. When one gets
fairly within the circle of their influence, his
fate is well nigh sealed. The only safety, with
young men and boys, keep far away from
is to
the very outer edges of the whirlpool.
 100

CHAPTER XII.

EDUCATION OF THE BODY.

THE reader will perhaps laugh at the idea of

educating the body. But a moment's reflection

will show that no part of man more needs edu-
cation than the body. The design of education,
as I have already said is, to form the character,
and prepare us, in early life, for what we are to
do in future. For this purpose, the body needs
discipline as well as the mind. An ill
body
makes an ill mind and a sad heart. The health
of the body is necessary to the healthy operation
of the mind and a healthy body is secured by
;

activity. But the body not only needs health, but

discipline. The fingers must be taught all man-
ner of handiwork, and exercised upon it, in
order to accustom them to the use that is to be
made of them ;
the feet must be taught to per-
form their appropriate duties, in a graceful and
proper manner and all the muscles of the body
;

must be exercised, in due proportion, to give

them strength and solidity. The proper dis-

cipline of the several members of the body is

 CONTROL THE MOTIONS OF THE BODY. 101

necessary, not only to prepare them for useful

occupation, but to give them a graceful, natural,

and easy motion, and oo promote good manners
and a genteel carriage.
I shall not be very particular in what I have
to say on this subject, but only give a few gentle
hints.

1. DISCIPLINE THE BODY TO OBEY THE WILL.

You would
not think, to see some young folks,
that the willhad any thing to do with the move-
ments of the body; for it moves in all imaginable
ways, with all sorts of contortions. First flies
out a foot, then a hand, then there's a twirl or a

swing, then a drumming of the fingers, a trotting

of the foot, or some such odd figure. This
arises from leaving the body to control itself, by
its own natural activity, the mind taking no
supervision of its motions. Now, if you early
accustom yourself to exercise a strict mental
supervision over the body, so as never to make
any movement whatever, except what you mean
to make, you will find this habit of great conse-
quence to you for, besides saving you the morti-
;

fication of a thousand ungraceful movements

which habit has rendered natural, it will enable

you to control your nerves, the necessity for

which you will understand better hereafter than
you do now. Make the will the ruling power
9*
102 EARLY RISING.

of your body, so as never to do any thing but

what you mean to do, and you will never get
the reputation of being nervous.
2. AVOID LATE HOURS. It would seem hardly

necessary to give such a direction to young per-

sons still under the control of their parents.
But facts too plainly show that parents do not

always sufficiently consider the injurious effects

of late hours upon the fair and healthy develop-
ment of the human frame. And the disposi-
tion of young people to seek amusement over-

comes, with them, the dictates of prudence. But

the practice of sitting up late, and especially of

being abroad late at night, is a war upon nature.

It interrupts the regular course of things. It

turns night into day and day into night. If you

would be pale-faced, sickly, nervous, and good
for nothing, sit up late at night.

3. RISE EARLY. It is said that, to have a fair

skin, rosy cheeks, and a fine complexion, one

must wash every morning in summer in the dew.
Whether there is any virtue in the dew or not,
I cannot say but I have no doubt that such
;

would be the effect of the practice proposed.

To rise early, before the atmosphere has become
heated with the summer's sun, and walk abroad,

snuffing the cool breeze, listening to the music

of the feathered tribe, and joining in the sweet
 BATHING. 103

harmony of nature, hymning forth praise to the

Creator, certainlytends to promote health of

body and cheerfulness and serenity of mind;

and these will make a blooming countenance,
arid clothe very plain features with an aspect of

beauty. The adding of the dew-wash will do no

harm. If you make a rule of washing in the

dew, it will stimulate you to sally forth before

the sun has driven it

away ;
and you can find no
softer water than the dew.
4. USE PLENTY OP WATER. The body can-
not be kept in a healthy state, without frequent

bathing. It should be washed all over, with cold

water, at least once every day, to promote health

and cleanliness. One who has never tried it
can have no idea of its invigorating effects and ;

itseems hardly possible that the human system

can keep long in order, while this is neglected.
The machinery of a watch, after a while, gets

dirty, so that it will not run till it is taken to

pieces and cleaned. But the machinery of the

human body is vastly more intricate than that of
a watch. It is made up of an endless mumber
of parts, of various patterns, some of them of the
most delicate texture and exquisite workman-
ship, but all parts of a great machine that is

constantly in motion. And there is provision

made for carrying off all the dirt that accumu-
104 CARE OP THE TEETH.

lateson its wheels and bands, in little tubes,

which discharge it upon the surface of the skin
But unless frequently washed off, it accumulates,
and stops up the ends of these little tubes, and
prevents their discharging, so that the offensive
and poisonous matter which they would carry
Let this go on a little
off is kept in the system.

while, and it cannot fail to produce disease.

Therefore, I say, use plenty of water.
5. TAKE CARE OF YOUR TEETH. The teeth
have a very important office to perform in the
animal economy that of preparing the food for
the stomach. What is not done by the teeth
must be done by the digestive organs. There-
fore, your health is deeply concerned in the

preservation of a good set of teeth. The voice

and the countenance, also, plead with you to
take care of your teeth. In almost all cases,
teeth may be saved from decay, if attended to in
time. The
best directions I can give for pre-

serving the teeth are, to clean them every day

with a brush, and pick them after every meal
with a pointed quill, so as to remove all the par-
ticles of food from between them, and the tartar
that adheres to the surface ; cleanliness, as well
as the safety of the teeth, requires this. You
ought to have your teeth examined and attended
to, by a dentist, once or twice a year. Keeping
 BE ACTIVE. 105

them clean preserves them from decay; and

if decay commences, a dentist can stop it, if

he can take them in season.

6. BE ACTIVE. The body was made for use.
Every part of it is formed for activity. But
any thing made for use will suffer injury to lie
still. The human body, especially, if suffered
to remain inactive, becomes useless. Activity
strengthens the parts. If you would have more

strength, you must use what you have, and it

will increase. The right use of your members,
also, must be learned by practice. Much prac-
tice is necessary, for instance, to train the fingers
to the various uses in which they are to be em-
ployed, so as, (to use a homely phrase,) to make
them handy. The body, likewise, needs exer-
cise, to keep it in a healthy state. The various

parts of machinery have a great work to do,

its

every day, in turning your food into blood, and

sending it a
great many thousand times, in a
vast number of little streams, to every part of the

body. But this machinery will not work, if the

body is all the time inactive. It requires motion,

to give it power. There is nothing, therefore,

so bad for it as laziness. It is like a dead calm
to a windmill, which stops all its machinery.
7. LEARN, AT PROPER TIMES, TO BE STILL.
All nature needs repose. If the human sys-
106 DEFORMITY.

tern were always kept in the utmost activity, it

would soon wear out. For this reason, God has

given us periodical seasons of rest a part of

every day, and one whole day in seven. There

are times, also, when it is not proper to be

active; as, when you are at your devotions, or

at family worship, or in the house of God. So,
likewise, at school, or in company, or when you
sit down with the family at home, as well as in
many other cases, activity is out of place. Your
body, never be educated^ till you
therefore, will
have obtained such control over it, as to be able,
at proper times, to be still. And I may say, it

is a great accomplishment in a young person, to

know just when to be still, and to have self-
control enough to be still
just at the proper time.
8. BE CAREFUL TO KEEP THE BODY IN ITS
NATURAL POSITION. This is necessary, not only
to preserve its beauty, but to
prevent deformity.
Sitting at school, or at any sedentary employ-
ment, is liable to produce some unnatural twist
or bend of the body. The human form, in its
natural position, is a model of beauty. But,
when bad habits turn it out of shape, it offends
the eye. Avoid a stooping posture, or an incli-
nation to either side. But sit and stand erect,
with the small of the back curved in, the chest
thrown forward, the shoulders back, and the
 TIGHT-DRESSING. 107

head upright. A little attention to these things

is growing, and the
every day, while the body
bones and muscles are in a flexible state, will
give your form a beauty and symmetry, which
you can never acquire afterwards, if you neglect
it at this time of life. And it will do more, a
thousand times, to keep you in health, than all

the doctor's pill-boxes.

9. AVOID TIGHT-DRESSING, AS YOU WOULD A

BLACK SNAKE. You will, perhaps, smile at this.

But if you know any thing of the black snake,
you will recollect that it assaults not with

deadly venom, but winds itself around its vic-

tim, stops the circulation of the blood, and, if
it reaches
high enough, makes a rope of itself,
to strangle him. I need not tell you that the
effects of tight-dressing are similar. Whatever
part of the body, whether neck, chest, arms,
limbs or feet, is
pinched with tight covering, is
subject to the same strangling process produced
by the black snake. It obstructs the free circu-
lation of the blood, and produces a tendency to
disease in the part so compressed. If you feel
an unpleasant tightness in any part of your dress,
remember the black snake. *
10. DISCIPLINE THE MUSCLES OF THE FACE.
You may think this a queer direction but I ;

assure you it is given with all gravity. If you

108 BE TEMPERATE.

allow every temper of the heart to find a corre-

sponding expression in the muscles of the face,

you will be sure to spoil the fairest countenance.
How would you feel, if you were to see an ac-
complished young person, with fine features, and
a beautiful countenance but on coming near, ;

should discover little holes in the face, from

which, every now and then, vipers and veno-

mous thrusting out their heads
serpents were
and hissing at you? Well, the evil tempers of
the heart, such as pride, vanity, envy, jealousy,

&c., are a nest of vipers and, when indulged,

;

they will spit out their venom through the coun-

tenance. How often do we see a proud, scorn-
ful, sour, morose, or jealous expression, that has

fairly been worn into the features of the counte-

nance ! And what is this but the hissing of

vipers that dwell within ? Strive to acquire such

keep a calm, serene expression

self-control, as to

upon your countenance; and you cannot tell

how much it will add to your appearance.
11. BE TEMPERATE. To be strictly temper-
ate is, to avoid all excess. Not only abstain from

eating and drinking what is hurtful, but use

moderation in all things in eating and drink-
ing, in running and walking, in play, in amuse-
ment.
 109

CHAPTER XIII.

ON USEFUL LABOR.

I HAVE seen boys who would make incredible

exertion to accomplish any thing which they un-
dertook for their own amusement but who, when ;

calledupon to do any thing useful, would demur

and complain, put on sour looks, and conjure up
a multitude of objections, making the thing to be
done like lifting a mountain. Whenever any
work is to be done, " there is a lion in the way ; "
and the objections they make, and the difficul-

tiesthey interpose, make you feel as if you would

rather do it a dozen times yourself, than to ask
them to lift a little finger. The real difficulty

is in the boy's own mind. He has no idea of

being useful no thought of doing any thing but

;

to seek his own pleasure and he is mean enough

;

to look on and see his father and mother toil

and wear themselves out to bring him up in idle-
ness. Play, play, play, from morning till night,
is all his ambition. Now, I do not object to his

playing; but what I would find fault with is,

10
110 DISLIKE OP WORK.

that he should wish to play all the time. I would

not have him work all the time, for

"All work and no play makes Jack a "

dull boy;

neither would I have him play all the time, for

"All play and no work makes Jack a mere toy."

There is not a spark of manliness in such a boy ;

and he never will be a man, till he alters his

notions.
There is another boy, who has more heart
a better disposition. When called to do any
thing, he is always ready and willing. His
heart dilates at the thought of helping his father
or his mother of being useful. He takes hold
with alacrity. You would think the work he is
setabout would be despatched in a trice. But
he is chicken-hearted. Instead of conquering
his work, he suffers his work to conquer him.
He works briskly for a few minutes, and then
he begins to flag. Instead of working away,
with steady perseverance, he stops every minute
or two, and looks at his work, and wishes it were
done. But wishing is not working ;
and his work
does not get done in this way. The more he
gazes at it, the more like a mountain it appears.
At length, he sits down to rest and finally, after
;

having suffered more from the dread of exertion

 THE COWARD. Ill

than it would have cost him to do his work a

dozen times, he gives it up, and goes to his fa-
ther or mother, and in a desponding tone and
with a he " / can't do it ! "
sheepish look, says,
He is a coward. He has suffered himself to be

conquered by a wood-pile which he was told to

saw, or by a few weeds in the garden that he
was required to dig up. He will never make a
man, till he gets courage enough to face his work
with resolution, and to finish it with a manly
"/ "
never made a man.
perseverance. can't,
Here is another boy, who has got the notion
into his head that he is going to live without
work. His father is rich ;
or he intends to be
a professional man, or a merchant ; and he thinks
it of no use for him to learn to work. He feels
above labor. He means to be a gentleman. But
he is very much mistaken as to what constitutes
a gentleman. He has altogether erroneous and
false views of things. Whatever may be his
situation in life, labor is necessary to exercise
and develope the muscular powers of his body.
If he grows up in indolence, he will be weak and

effeminate, never possessing the vigor of a man.

And whatever sphere of life he may occupy here-
after, he will never possess independence and

energy of character enough to accomplish any

thing. A man who does not know how to work,
112 DO-NOTHING HABITS.

is not more than half a man. He is so depend-

ent upon others, that he can accomplish nothing
without help. Nor can wealth, or education, or
professional knowledge, supply the deficiency.
Wealth is uncertain.
" Riches take to
very
"
themselves wings ;
and they are especially lia-

ble to fly away from men who have been bred up

in idle, do-nothing habits. And what will they
do when their wealth is gone ? They have never
made any exertion, or depended on themselves.
They have no energy of character. They have
no knowledge of any useful employment. They
cannot dig, and to beg they are ashamed. They
either sink down, in utter discouragement, to
the lowest depths of poverty, or else they re-
sort to dishonest means of obtaining money.
I have before me a letter, written to a gen-
tleman in Boston, from a boy in the House o
Correction, who got there by trying to live with-
out work. After telling how bad he felt to
be shut up in prison, and how bitter his reflec-
"
tionsupon his past life were, he says, I thought
that as long as I could live without work, and get
my living dishonestly, I would go ahead; but my
high life was soon stopped." Here you perceive
that his temptation to be dishonest arose from
his dislike of work. But now, he says, he is con-
vinced that the best way to get a living is by
 DRONES. 113

honest labor. And so you will find it. There is

no one more exposed to temptation than the idle

boy.
" Satan finds some mischief still

For idle hands to do."

One who undertakes to get a living without

work will be very likely to fall into dishonest
practices, and get shut up in prison.
Equally necessary man of learning,
is it for a
or a professional man, to know how to do with
his own hands the most common things. If de-

pendent on his own earnings for a support, he

will not be able to hire every thing done to his
hand or, if able, he will not always find any
;

one to do it. And as to the merchant, his life,

from the very first, is a life of incessant toil and

labor. The
lazy boy, who
goes into a store as a
clerk, with such notions in his head about work,

will be served as the working bees serve their

drones he will be dragged out of the hive.
The boy that despises work, sets himself
against nature ;
and if he succeeds in making

any thing of himself, he will contradict the voice

of all history. When man fell from his inno-

cency, it was determined that he should eat his

bread in the sweat of his brow. It is in vain
for his posterity to attempt to evade this curse.
If they refuse to toil, they will suffer a worse
10* *
114 RESULTS OF SLOTH.

disaster, as the penalty of their disobedience.

Disease, or poverty, or both, will follow the lazy

track of the sluggard. This result, Solomon
"
has described, in the most glowing terms I :

went by the field of the slothful, and by the

vineyard of the man void of understanding ;

and lo, it was

grown over with thorns nettles
all ;

had covered the face thereof, and the stone wall

thereof was broken down. Yet a little sleep, a
littleslumber, a little folding of the hands to
sleep; so shall thy poverty come as one that
travaileth, and thy want as an armed man."
Many of the ancient nations used to have a
law requiring every young man to have a knowl-
edge of some branch of labor. There appears
to have been such a custom among the Jews.

Paul, though belonging to a wealthy family, and

bred a lawyer, in the highest school in the na-
tion,was yet brought up to a trade. And when
he came to devote himself to his Master's service,
he found his tent-maker's trade of great use to
him. And
whatever occupation you design to
follow, you find use for all the practical
will

knowledge of work, of handicraft, or of me-

chanical skill, you can acquire in early life.
In the empire of China, labor is held in such
esteem, that the emperor, on the day of his coro-
nation, is required to plough a furrow with his
 LABOR HONORABLE. 115

own hand. And if you look over the page of

history, both ancient and modern, you will find
that many of the greatest men that ever lived,
were accustomed to follow some laborious occu-
pation. David, the poet king, the sweet singer
of Israel, whose name has been embalmed in
the hearts of the pious in all ages, when a boy,
was occupied in keeping his father's sheep. Dr-
Franklin was the son of a mechanic in Boston,
and was bred a printer. Washington, the father
of his country, was a farmer. And the blessed
Savior himself has set an example of industry
and love of labor, which should put to shame
every pseudo-gentleman who despises the labor
of the hands. His apostles, also, were called
from laborious occupations to preach the gos-
pel and many of the most eminent of his min-
;

isters and missionaries of the present day have

been called from the plough or the workshop ;

and
some of them have worked their way through a

long course of study, bearing the expenses of

their education with the labor of their hands.
We may safely conclude, then, that, whoever
despises labor is he despises the
a fool; for

only thing that can make him A MAN.

But industry is not only necessary to make
you a man ; it is necessary to make you happy.
Some boys have such an aversion to labor, that
*
116 NOTHING TO DO.

they would think themselves perfectly happy if

they had nothing to do. But they are greatly
mistaken. They might like such a life a day or
two but they would soon get tired of it. The
;

children at the Sandwich Islands have nothing

to do. Their parents have no employment for
them. They grow up in idleness. A mission-

ary, writing to the children of this country,

" '

says, Now, does any one say, Happy, happy

children, inhabiting these sunny isles Abso- !

lutely nothing to do, but to seek their own

'

gratification, without
fear or restraint Happy ? !

No. The goats which graze the sides of their

mountains may be happy or the kitten which
;

gambols on your kitchen hearth may be happy;

but these children are not happy." They often

go hungry. Their parents were brought up in

idleness, also and now they will not work if
;

they can help it.

They receive no assistance
from their children, and often have no food to
give them. The children frequently live upon
roots,which they dig in the mountains, or upon
sugar-cane, which they find in the fields. After

spending the day in idleness, they often have to

go supperless to bed.
In many parts of the islands, also, the chil-
dren, who have no disposition to labor and ob-
tain clothing, suffer much from cold. They go
 EFFECTS OF IDLENESS. 117

almost naked and when night comes, they lie

;

down on a bare mat, with the dogs and fleas.

Would the children of America exchange their
warm beds and sweet sleep, for the leisure and
hard fare of these young Sandwich Islanders ?

But in sickness, their sufferings are much

greater. They are destitute of nearly every
comfort ; they have no physician ;
and they
receive very little attention from their parents
and friends. No kind mother watches over their
couch at night. If they suffer, they suffer alone ;

if they die, they die unattended.

Idleness, also, makes these children vicious.
Having nothing useful to do, they are always
ready for every evil They tempt each
work.
other to sin. They rush together the downward
road and if spared to become men, they are
;

poor and degraded, diseased and miserable.

But perhaps you will say, " These Sandwich
Islanders are uncivilized heathen; and this is

what makes them so wretched." But you need

not go to heathen lands, to see the bad effects of
the want of useful employment, upon boys and

young men. In the Southern States, all the la-

bor is done by slaves. It is esteemed disgrace-

ful for a white man to work. The consequence

is, that the boys grow up in idleness and vice.
118 EFFECTS OF INDUSTRY.

They learn every thing that is bad. They grow

up with strong and fiery passions, and vicious
inclinations unsubdued. Among the young men,
gambling, horse-racing, and other social vices,

generally prevail. But many of them become

poor; and then they are as wretched as the
poor Sandwich Islanders. There is, perhaps,
no class of persons, in this country, more de-
graded than the poor whites in the slave states.
And their poverty and wretchedness may be
traced to the fact, that it is
disgraceful, among
them, for white men to labor.
There is no country on earth where there is

less of squalid poverty, and where the people

generally enjoy more comfort

and happiness,
than in New England. And what is the reason ?

There probably, no other country in the

is,

world where the people are so industrious

where all the people, are engaged in some useful

employment. In New
England, boys are set to
work as soon as they are old enough to handle
a hoe, an axe, or a spade. Every child has
something to do, which adds something to the
family's comfort. And where, in the wide
world, will you find so many smiling, happy
faces as among the children of New England ?

This is the true reason why they are so much

 NEW ENGLAND BOYS. 119

happier than the children of the Sandwich

Islands. The Yankee boy -may sometimes get
tired of his work ;
but if he had nothing to do,
he would be absolutely miserable. It is not in
the nature of a son of New England to be

happy without employment. And, where you

findone of them educated, and rising to emi-
nence you trace back his
in professional life, if

history, inmost cases, you will learn that, when

a boy, he worked on his father's farm, or in his
father's shop. And if you could see him seek-
ing relaxation and amusement, you would often
find him engaged in the same kind of labor that
he used to perform when a boy.
When one of the convicts in the state prison
has committed an offence, they punish him by
shutting him up in his cell alone, and giving him
nothing to do. For a little while he is glad to be
relieved from his work ;
but very soon, he begs
for it again. Nothing is so hard for him to
bear as doing' nothing.

If,then, you would be virtuous and happy,

if you would be qualified to brave the storms
of life's troubled ocean, cultivate the love of
useful labor. This will give you independence
of character. It will give you the ability to
take care of yourself. It will make you despise
120 INDEPENDENCE.

the fawning sycophant, who would sell his birth-

It will save you
right for a piece of bread.
from the temptation to surrender your inde-
pendence, or commit any act of meanness or
dishonesty for the sake of a living.
 121

CHAPTER XIV.

EDUCATION OF THE HEART.

BY the heart, I mean the moral faculties, in

distinction from the intellectual. Any action
is moral, which cai\ be praised or blamed. The
moral faculties are those which determine moral
action. These faculties are, the Conscience, Will,
and Affections. In do not attempt
this division, I

metaphysical but only what I can

exactness,
make my readers understand. When I speak
of educating these faculties, I do not mean to
separate the process from that of religious edu-
cation in general for nothing can be well done,
;

in the formation of character, without religious

principle and motives at the foundation. But

my object is, to speak of the specific means
by which these faculties may be cultivated.
It may be necessary for me to explain what I

mean by the Conscience, Will, and Affections. Yet

it fall in with my design, neither would
does not
it suitthe age and capacities of those for whom
I write, to enter into a philosophical description,
11
122 CONSCIENCE.

or analysis, of the faculties of the mind, or affec-

tions of the heart. I shall only give such simple

explanations as are sufficient for my purpose, and

as I suppose will be understood by my readers.
I. THE CONSCIENCE. This is the faculty
which determines whether any action proposed
to the mind, or any feeling of the heart, is
right
or wrong. If you will watch the motions of your
own mind, you will perceive, whenever any thing

is proposed to be done or not to be done, some-

thing within tells you that it is either right or

wrong ; if wrong, you find the same something

within, urging you not to do it ; or, if right, the
same impulse moves you to do it. If you do as
you are thus urged, you find the same voice
within approving what you have done, or, if you
do not obey, condemning you. This something
within is CONSCIENCE.
You have, doubtless, lived long enough to
experience many a conflict, or dispute, between

your conscience and your inclinations. You are

inclined to do something which your conscience
tells you is wrong but conscience not only tells
;

you it is
wrong, but urges you not to do it.

Your inclinations, or desires, urge you in the

contrary direction and this creates a conflict.

;

If conscience prevails, then it approves your de-

cision, and you feel happy. But, if inclination

 123

prevails, conscience upbraids, and you feel mis-

erable.
As I have defined education, you will see the
great importance of educating the, conscience. It

is the leading moral faculty, and must have a

great influence upon the moral character. For

the conscience itself may be wrong. It is not

itself the rule by which you are to determine

what is
right and wrong. The Word of God is
the rule. The office of conscience is, to deter-
mine whether any thing you propose to do is
agreeable to the rule, and to urge you, accord-
ingly, to do it or not to do it. Suppose you wish
to determine whether any thing is straight you ;

lay a rule upon it that you suppose to be straight,

and if they agree, that settles the matter. Your
eye, comparing the object with the rule, deter-
mines whether it is straight or not. But, if the
rule applied is crooked, your eye is deceived,
and you misjudge. Conscience is the eye of the

soul, thatcompares an action with the rule. The

conscience, then, must be well instructed. You
must learn the rule of right from the Word of
God, and then conscience will always decide
right. But, if you adopt false notions of right
and wrong, your very conscience will lead you
astray. The first thing, then, in the education
of the heart is, to have it filled with right prin-
124 ,
CONSCIENCE STIFLED.

ciples ; and these you are to obtain from the

study of the Bible, and from listening to the
instructions of your parents, teachers, and min-
isters.

The next thing is, always to obey the voice of

conscience. If you go contrary to it, and do
what conscience tells you is wrong, or neglect

what it
urges upon you as duty, you weaken that
faculty, and harden the heart. When you refuse
to hearken to the voice of conscience, the next
time it will not speak so loud ;
and every time
this is repeated, the weaker it
grows, till at

length it is scarcely heard at all, and you may

go on and sin almost without restraint. If you
will look back a while in your own experi-
little

ence, you will see the force of what I say. If

you have ever fallen into the habit of secretly

disobeying your parents, you will find an illus-
tration of it. The first time you were tempted
to disobey, your conscience was very loud against

it; but the temptation, falling in with your in-

clinations, prevailed. Then conscience upbraided
you with a voice of terror. But you were not
discovered, and no immediate evil followed. The
next time the temptation presented itself, the re-
monstrance of conscience was feeble, and its
condemnation light. The next time it was
feebler still ;
till at length you could do with
 THE WILL. 125

what at first made you shud-

careless indifference
der. But when the power of conscience is
gone, there is but one step more to ruin. If,
then, you would keep your conscience tender,
you must always obey its voice.
Another means of educating the conscience
is, the habit of thinking with approbation of
what is
right, and putting out
of the mind with
horror all
thoughts of what is wrong. The
most hateful things, by becoming familiar to
the sight, lose much of the horror which they
excite atfirst. A person who had never seen
an animal killed would be deeply affected at
the sight but a butcher thinks nothing of it.
;

So, by thinking much of what is wrong, the con-

science becomes defiled, and ceases to act with

promptness and decision ; while, if kept famil-

iar onlywith the good, it would revolt instantly

from the bad.

II. THE WILL. This is the faculty that

chooses or refuses. It is the decisive faculty. It

is the power that determines action, whether

good or bad. It is the ruling faculty of the soul.

I said conscience was the leading faculty, be-
cause it
goes before the action of the will,
and moves it to choose what is right. The
will the ruling faculty, because it determines
is

all action. The way to educate the will is, to

11*
126 SUBMISSION.

accustom it to submit to the dictates of con-

science. The our fallen and depraved

will, in
turbulent and unsubmissive. It is not
state, is

disposed to submit to the law of God,

nor to
those whom God has set over us. Yet there is
nothing of more importance to our happiness and
usefulness than the early subjection of the will.
If you determine that you will always have your
own will, you will certainly be unhappy ;
for it is

impossible that you should always have your own

way. But if you early accustom yourself to
give up your own will to
submit to the will
;

of God, as made known to you in his word and

Providence, to submit to your parents, as those
whom God has set over you, and to your own
conscience, as the faithful monitor which God
has placed in your own bosom, then you will be
as happy as you can be in this imperfect state.
This you will not accomplish all at once. It
must be the result of experience, trial, and dis-
cipline, with the grace of God in your heart.
But if you begin to cultivate the habit of sub-
mission, in early life, it will save you many a
severe struggle and much unhappiness. You
have doubtless learned, before this time, that you
always get into difficulty at home, when you set
out to have your own will. And perhaps you
have sometimes, in your impatience at contra-
 SELF-WILL. 127

diction, secretly wished that you were of age,

beyond the control of your parents, that you
might do as you pleased. But I assure you, both
from my own experience and from what I have
seen of the world, that you will not find it any
easier to have your own will, after you come to
act for yourself. You will not succeed in any

thing you undertake to do for others, unless you

give up your own will neither will you succeed
;

in making society agreeable to yourself. Sup-

pose you go to a shoemaker, to get a pair of
shoes made, and as soon as you begin to tell him
how you wish them done, he answers, " I under-
stand my business ;
if you want a pair of shoes,
make them for you, but nobody can teach
I'll

me how to do my work?" You would say,

" He a surly creatureI'll have
is nothing to
;

do with him." Or, suppose you go into com-

pany, and you find a young lady who will con-
sent to nothing except what she herself proposes ;
" She is a selfish
you say, creature; let her enjoy
herself alone." But all this comes from mere
wilfulness. You never will be comfortable,
much less happy, till
you are willing to yield
to others, when no principle is concerned, but
only the mere gratification of your own will.

And when one employed by another, it is per-

is

fectly reasonable that he should be directed by

128 ANECDOTE.

his employer, even if what he is directed to do

may appear to him unwise. The only way that

you can succeed, and be happy, in any thing you

may undertake to do for others, is, to submit
your will to theirs, and do cheerfully, and with-
out objection, what they require provided, only,
that they do not require you to do wrong. If

you will look back, you will find that this wilful-

ness has been the cause of all the trouble you

have got into with your parents, and of nearly all
the altercations you have had with your broth-

ers, sisters, and companions. And, if you retain

this disposition, it make you miserable,
will

whatever station in society you may occupy.

A little boy, named Truman, lost his own moth-
er ;
and when he was four or five years of age, his
father married again. His new mother was an
excellent lady, very affectionate and kind-hearted
toward the children. But one day, when she
was teaching Truman how to read, she could
not make him say his lesson correctly. She
therefore used the rod till he submitted, and
read as he ought. He was afterwards over-
heard talking with himself, about his conduct :

"Tru, what made you treat your dear mother

so? Hasn't she always been kind to you?"

"Yes, I know she has. She loves me, and
"
trjes to do me all the good she can." Then
 THE AFFECTIONS. 129

"
how could you be so naughty, to treat her so ?
" I know I have been a
very naughty boy, and
treated her very bad indeed when she has been

very kind to me ;
and she was trying then to
" What can
teach me for my own good." you
say for yourself, then? How did you come to
behave so?" " I can't for
say anything my-
self; I know was very mean. I feel ashamed
it

to think I could treat her so and I'll never do

;

it
again as long as I live. But I thought I would
just try for once, and see who was master."
The object of this little boy was to have his
own will. He was not willing to submit to his

mother, till he had tried his strength, to see

whose will should prevail. He got a severe

chastisement, and had to submit after all. And

so it will always be with you, if you set out with
the determination, if possible, always to have
your own will. You will be always getting into
and gain nothing by it in the end.
difficulty,
III. THE AFFECTIONS. I shall not undertake,

in this place, to give a full' and complete defini-

tion of the affections. It will answer my pres-

ent purpose, to say that the affections are the

feelings or emotions of the heart. This may

not be philosophically accurate but when my ;

readers come, at a more advanced age, to study

mental and moral philosophy, they can enlarge
130 RESTRAIN ILL-TEMPER.

their views. For all practical purposes, this will

answer. And what
I mean by educating the

affections acquire the habit of controlling

is, to
the feelings, so as to suppress the bad and culti-
vate the good. You hear people talk of good
and bad dispositions. But a good disposition is

only the preponderance of good feelings ; or in

other words, where good feelings and good tem-

pers prevail, we say that person has a good dis-

position ;
but if bad feelings and evil tempers
predominate, we
say he has a bad disposition.
There is no doubt a difference in natural dis-
positions. But with suitable efforts, and espe-
cially with the aid of God's grace, much may
be done to cultivate and improve them.
With these preliminary remarks, I proceed to
givesome rules for the cultivation of the affec-
tions.

1.CHECK THE FIRST RISINGS OF ILL-TEMPER.

The smith, who makes an edged tool, an axe,
a knife, or any such instrument, first works

the iron and steel into the form which he wishes,

and then tempers it. While he is working it,
he wants to keep it soft, so that he can work it
easy and this he does by keeping it hot.
;
But
after he gets it finished, he heats it in the fire,

and dips it in water, so as to cool it

suddenly,
and that makes it hard. But, if he left it so, it
 HIGH AND LOW TEMPER. 131

would be so hard that it would break all to

pieces as soon as it was used. So he holds it
again over the fire, and heats it a little, to take
out a part of the temper, and make it just of the
hardness that he wishes. An instrument that is
very hard is called high-tempered ; one that is

very soft is
low-tempered. This is a good illus-
tration of temper as it appears in us. A high
temper is one that is easily excited, and that runs
so high as to be in danger of doing great mis-
chief. A
low temper is a disposition easy and

indifferent, like a knife tempered so little that

the edge will turn the first time it is used. Now
you want temper enough not to be indifferent,
but not so much as to fly all in pieces. And
I know nothing on which your usefulness and

happiness more depend, than in the proper reg-

ulation of your temper and not your own hap-
;

piness alone, but the happiness of all around

you. One of the first and greatest moral lessons
to learn to control your temper.
" He that
is,

slow to anger," says Solomon,

" is better
is than
the mighty; and he that ruleth his spirit, than
" He that hath
he that taketh a city." But, no
rule over his own spirit is like a city that is
broken down and without walls." By indulg-
ing an ungoverned temper, you expose yourself
to many evils. You show the weak points of
132 EFFECTS OF BAD TEMPER.

your character, and lose the good opinion of

others, and your own self-respect. You cannot
help thinking meanly of yourself after having
broken out in a sudden gust of anger, or given

indulgence to a peevish, fretful spirit. To be

ill-humored, peevish, or cross, is be unhappy,
to
and to make others unhappy. But a sweet tem-
per will not only make you happy, but, like the
balmy breezes of a summer evening, it will shed
a sweet fragrance all around you. Nothing will
render your character more unlovely than ill-

temper. Nor, if habitually indulged at home,

can it be concealed even from the most careless
observer. You will carry the mark of it wher-
ever you go. There will be the ill-natured
scowl, the knit brow, the distorted features,
which no sweet-scented soap can wash out, and
no cosmetic hide. It will spoil the most elegant
features, and mar the most beautiful counte-
nance. But a sweet temper will hide a thousand
defects, and render the most ordinary features
beautiful and lovely. I do not know any thing
that adds a greater charm to the youthful coun-
tenance. But, if you would have a sweet tem-
per, you must suppress every ill-natured feeling;
never suffer yourself to be angry at trifles, nor

get into a storm of passion on any account :

neither indulge a peevish, fretful disposition;

 THE BROOK AND THE RIVER. 133

but, on the contrary, cultivate and cherish good-

nature, in
every possible way. Strive to be

pleased with every thing around you, unless it

is positively bad and never suffer the ill-humors
;

of others to disturb your own tranquillity. The

noisy cataract comes splashing its muddy waters
over the side of the mountain, leaping from rock
to rock, now shouting,now murmuring, now
scolding, now rushing on in the wildest fury,
till it
plunges into the great river but the river
;

rolls quietly on its majestic way, undisturbed by

the babbling waterfall, which only makes a mo-

mentary ripple upon the surface of its placid

waters. But, suppose the river should stop its
course, to quarrel with the noisy waterfall, what
would be the consequence ? The whole country
would be inundated with the fury of its pent-
up waters. You cannot afford to get angry with

every one that is disposed to treat you ill. It

costs too Did you ever see a dog bark-

much.
ing at the moon ? And what did the moon do ?
It went right straight on, and minded nothing

about it. The moon can't afford to stop and

quarrel with the dog that barks at it.
" I know it is
very foolish to be angry," per-
haps you will say; "but how can I help it? I

am suddenly provoked, and fall into a passion

before I have time to think of it." The best
12
 134 CONSIDERATION.

remedy I can recommend is,that you make it a

rule never to be angry till
you have had time to
consider whether you have any thing to be angry
about. And, in making inquiry, do not ask
whether the conduct that provoked you was bad ;

but, in the first place, try if you cannot find

some apology for it, or some palliation and, ;

second, whether, admitting it to be as bad as it

seems, it is really worth so great a sacrifice of
feeling, on your part, as you willhave to make,
if you indulge your passions. And, among other
considerations, ask yourself how this thing will
appear a hundred years hence, when both your-
self and the person who has provoked you, will
be in eternity : "If indulge my passions in
I

this thing, shall I then be able to look back

"
upon with pleasure 1
it Some such reflections
as these will tend greatly to cool your anger ;

and most you have thought upon

likely, before
the matter many minutes, you will conclude that
it is not worth while to be angry.

So likewise, if you are given to fretfulness

and ill-humor, consider whether there is any suf-
'

ficient cause why you should thus make your-

self miserable ? And you will probably find
that all your trouble is imaginary. Remember
that every thing that concerns you ordered by
is

the providence of God ;

and think how much
 ENVY AND JEALOUSY. 135

cause of thankfulness you have, every day, for his

goodness. And what has he done that you should
fret against him ? He has perhaps suffered your
will to be crossed ;
but he has done it for your

good. Think, also, how this will appear a hun-

dred years hence ? " How will my fretfulness
appear, when I look back upon it, from another
"
world ? And if there were no sin in it, is there
not much folly? for "why should I make
"
myself miserable ?
2. NEVER GIVE THE LEAST INDULGENCE TO
A JEALOUS OR ENVIOUS SPIRIT. To bejcdlous,
is to suspect others of being unfriendly to us,
or of a design to injure us. To be envious, is

to be displeased with the prosperity of others,

especially if they are likely to excel us. The

effect of these two passions upon the disposition
is very similar.If you are jealous of any per-

son, you be always looking for some evil

will

design in his conduct and your imagination

;

will conjure up a thousand things that never had

any existence, except in your own mind. This

passion, habitually indulged, very often settles
down into a kind of monomania, or partial in-
sanity. I have known persons, whose imagin-
ings, through the influence of jealousy, became
minds, and they would roundly
realities to their

assert as facts, the things that they had imag-

136 LAURA WILLIAMS.

ined respecting others. Such persons are per-

petually in trouble, because they fancy some one
is
plotting against them. Your own comfort,
therefore, depends on your suppressing the first
motions of this evil affection. While you should
be on your guard against imposition, and never
confide implicitly in strangers, nor put your-
self in the power of any one whose character
has not been proved, yet you should presume
others to be friendly till they show themselves
otherwise, and always give their conduct the
best construction it will bear.
Let me
give you an example. There is Laura
Williams, she is always in trouble, for fear some
one does not like her. If any of her companions
seem to take more notice of some other one
than of herself, she begins to be jealous that
their professions of friendship are not real ;
and
if any one happens not to notice her for once,
she considers it a slight and so her feelings are
;

perpetually disturbed. She is never happy.

Sometimes she will weep, as if her heart would
break, for some fancied slight when, in reality,
;

she has no occasion for trouble, and might just

as well laugh as cry. She will be unhappy as
long as she lives, and perhaps crazy before she
dies, if she does not overcome this passion.

Envy is a more depraved passion than jeal-

 MEANNESS OF ENVY. 137

ousy ; but the effect upon the character is nearly

similar. You will find a melancholy illustration
of the nature and effects of envy, in the story of
Haman, in the Book of Esther. Though exalted
to the second place in the kingdom, he could not
enjoy his elevation, so long as Mordecai the Jew
sat in the king's gate. He could endure no
rival.

But you will find examples enough of this pas-

sion among your own companions. There are
those that cannot bear a rival ;
and if any of
their companions themselves, they hate
excel
them. But consider how mean and ignoble
such a feeling is. A truly generous spirit will

rejoice in whatever is excellent will love ex-

cellence wherever it appears ;

but a mean and
selfish spirit would monopolize every thing to

itself, and be offended, if excelled by others.

Every noble sentiment revolts at the spirit of

envy ;
so that this base passion always defeats
itself. The envious -person would be exalted
above all ;
but envy debases him below all, and
renders him despicable and miserable.
3.ACQUIRE THE HABIT OP REGARDING E^ERY
ONE WITH FEELINGS OF GOOD-WILL. There
are some persons, who accustom themselves to
look upon others with a critical eye, and seem
to take pleasure in detecting and exposing their
12*
138 GOOD-WILL.

failings. This leads to misanthropy; it makes

people ill-natured. It leads them to look upon
almost every one as an object of aversion. If
this disposition begins in early life, and continues
to be cultivated, it will grow and increase, till it
settles at last into a sour, morose, malignant
temper, that can never look with pleasure or
satisfaction upon any human being.
Instead indulging such a temper, you
of
should look with feelings of good-will upon
every one. Do not regard others with a critical
eye. If they are not incorrigibly bad, so as to
render them dangerous associates, overlook their
faults, and study to find out some redeeming
qualities. Consider that they belong to the same
great family that they are as good by nature
as yourself that they have immortal souls, to
be saved or lost. Try what excuses or apologies
you can find for their faults in the circumstances
in which they have been bred. And though you
may not see fit to make
choice of them as your
friends, yet feel kindly towards them. But es-
pecially, do not forget that you are not faultless
yourself. This will exert a softening influence
upon your own character; and you will find
yourself much more happy in studying the good
qualities of others, and exercising feelings of
charity and good-will toward them, than you will
 GENEROSITY. 139

in criticising and finding fault. The one course

will make you amiable and happy, the other,

unlovely and miserable.

4. GlVE FREE INDULGENCE TO EVERY NOBLE
AND GENEROUS SENTIMENT. Rejoice when yOU
see others prosperous. Why should you be un-
that another is more prosperous than your-
happy,
self, if you are not injured by it ? If you love

your neighbor as yourself, his prosperity will be

as grateful to you as your own. Rejoice, also,
in the excellence of others. A truly noble heart
loves excellence for excellence's sake. A gen-
erous heart is
forgetful of self; and when it sees

excellence, it is drawn toward it in love. It

would scorn to put little self between it and a

worthy object.
This disposition should also be carried out in
action. A generous and noble spirit will not al-
ways be contending for its own rights. It will
yield rather than contend. Contention, among
companions and associates, for each other's rights,
is a source of great unhappiness ;
and when it

becomes habitual, as it sometimes does among

brothers and sisters at home, it spoils the dispo-
" That mine" "
sition. is says one.
No," says
the other, " not yours, it is mine."
it is And
without waiting quietly to look into the matter,
and investigate the question of right, they fall
140 GENTLENESS.

into a sharp contention. The matter in ques-

tion was a mere trifle. Itwas not worth the sac-
rifice of good-nature which it cost. How much
better both would feel, to keep good-natured,
and give each other the reasons for their claims,
and if they cannot agree, for one or the other to
yield !
Or, rather, how much more noble, if the
contention be, which shall be allowed the privi-

lege of yielding There ! is more pleasure in one

act of generosity than in all that can be enjoyed

by selfish possession; and nothing will render

you more lovely in the eyes of others than a
noble and generous disposition.
5. BE GENTLE. Gentleness is opposed to all

severity and roughness of manners. It diffuses

a mild, bland, amiable spirit through all the be-
havior. It has much to do with the cultivation

of the affections. Where this is wanting, none

of the amiable affections will flourish. gentle A
spirit will show a gentle behavior, and a
itself in

gentle behavior will react upon the spirit, and

promote the growth of all the mild and amiable

affections. You can distinguish the gentle by
the motion of the head, or the sound of their

footsteps. Their movements are quiet and noise-

less. There is a charm which
in their behavior

operates to secure for them the good opinion

of all.
 KINDNESS. 141

6. BE KIND. Every kind act that is per-

formed increases the kind feelings of the heart.
If you treat your brothers and sisters kindly,
you will more kindly toward them while,
feel ;

if you treat them with harshness and severity, or

ill-treat them in any manner, it will seal up

your affections toward them, and you will be

more inclined to treat them with coolness and
indifference. If you are habitually kind to every

one, embracing every opportunity in your power

to perform some office of kindness to others, you
will find your good-will toward all increasing.
You willbe universally beloved, and every one
will be kind to you. See that little girl She !

has run back to assist her little brother, who has

lost his shoe in the mud. kindly she How
speaks to him, to soothe his feelings and wipe
his tears Some sisters that I have seen would
!

have been impatient of the delay, and scolded

him in a cross and angry manner for the trouble
he made. But with a heart full of sympathy, she

forgets herself, and ison helping him

intent only
out of trouble, and quieting his grief. But she
has hardly got under way again, before she meets
a little girl, who has just fallen down and spilled
her berries, crying over her loss. Without once
thinking of the trouble it would give her, she
speaks kindly to the little girl, helps her pick up
 142 DISINTERESTEDNESS.

the lost fruit, and then assists her to pick enough

more to make up her loss. Every where she is
just so, always glad of an opportunity to show
kindness to every one she meets. And she gets
her pay as she goes along. The happiness she
feels, in thus being able to contribute to the
comfort of others, is far beyond any thing she
could receive from mere enjoyment. And, selfish

she gets the good-will of

in addition to this,

others, which makes them kind to her in re-

turn.
7. KEEP SELF OUT OF VIEW, AND SHOW AN
INTEREST IN THE AFFAIRS OF OTHERS. This
will not only interest others in you, but it will

tend to stifle selfishness in your own heart, and

to cultivate disinterested feeling. Sympathize
with others ;
enter into their feelings and en- ;

deavor, in heart and feeling, to make their inter-

est your own ; so that there may be a soil for

disinterested feeling to grow in. If you see

others enjoying themselves, rejoice with them.
Make the case your own, and be glad that they
"
have occasion to rejoice. Rejoice with them
1
that do rejoice.' If you have truly benevo-
lent feelings, it will certainly be an occasion of
joy to you see them prosperous and happy,
to

whoever they are. On the other hand, sympa-

"
thize with misery and distress, Weep with
 DISINTERESTEDNESS. 143

them that weep." Wherever you see misery,

let it affect your heart. And never fail, if it is

in your power, to offer relief. And, often, you

can afford the best relief to those of your own
age, your companions, but especially your in-
feriors, by showing that you are affected with
their troubles, that you sympathize with them.
Cultivate the habit of feeling for others. When
you see or read of the sufferings of the poor,
when you read of the condition of the heathen,
who know not the way of salvation, let your

sympathies flow forth toward them. Learn to

feel for others' woe, and it will improve your
own heart. But, besides this, you will find

yourself rewarded with the affections of others.

Thus I have given you a few brief hints, to
show how the affections may be cultivated. I
must leave you to apply them in practice to

every-day life, and to carry out the principle,

in its
application to all the circumstances in
which you may be placed ;
which principle is,
as much as possible, to repress and refrain from
exercising every bad feeling or affection, and to
cherish and cultivate the good, bringing them
into exercise on every fit occasion, that they
may grow into habits.
You will see, by what I have said under the
various heads of this chapter, that the idea o r
144 EDUCATING THE HEART.

educating the heart is no mere fgure of speech,

but a reality, of great importance to your char-
acter and well-being through life. Your pa-
rents and teachers will, of course, pay attention
to this matter; but they cannot succeed in it

without your cooperation. And with you it

must be an every-day work. You must carry it

out in your conduct and feelings, and seek

all

the grace of God to aid you in so difficult a

work. Without an educated heart, you will
never make a GENTLEMAN. The fine feelings
and good tempers which I have described are
indispensable to good 'breeding. You cannot
have polished manners with a rough heart.
You may put on the gentleman ;
but it will ap-

pear out of place. You cannot change the

nature of B.pig. You may wash him over and
over again, and make him ever so clean you ;

may even dress him up in white linen gar-

ments but he will immediately return to his

wallowing in the mire.

 145

CHAPTER XV.

EDUCATION OF THE MIND.

THE term Mind is often employed to signify

all the faculties of the soul. But I shall use it
in application to the intellectual faculties, in dis-
tinction from the moral; as I have employed
heart to denote the moral, in distinction from the
intellectual. I shall not undertake to give a

strictly philosophical distinction of the mental

faculties, but comprehend them in the
shall

following division, which is sufficient for my

purpose, to wit: Perception, Reason or Under-

standing, Judgment, Memory, and Imagination.
PERCEPTION is the faculty that receives ideas
into the mind as, when you look at a tree, im-
;

mediately the idea of a tree is impressed on the

mind through the sense of sight; or, when you
touch an object, the idea of that object is im-

pressed on your mind through the sense of

touch or, you may receive the idea of a spirit,
;

from the explanations which you hear or read.

The REASON or UNDERSTANDING, is the fac-

ulty that considers, analyzes, and compares ideas

13
146 MENTAL FACULTIES.

received into the mind, and forms conclusions

concerning them. For example, suppose you

had never seen a watch one is presented to
:

you, and, as soon as your eye rests upon it, you

form an idea respecting it. Perhaps this idea is
no more than that it is a very curious object.
But, immediately, your understanding is
employed
in considering what the perceptive faculty
it is,

still
being occupied in further discoveries. From
;he fact that there is motion, you conclude there

raust be some power within it for motion is ;

lot produced without power. Here is consider-

ition and conclusion, which is a regular opera-

ion of reason. But, to make further discoveries,

fou open the watch, to examine its parts. This

s analyzing. You examine
the parts that all

fou can see, on removing the case. You still see

notion all the wheels in
moving regular order;
3Ut the cause of the motion, the power that

noves, is yet unseen.

perceive a chainYou
ivound around a wheel, and attached to another

wheel, around which it is

slowly winding itself;
md chain appears to regulate the whole
this

novement. You conclude that the power must

be in this last-named wheel. Here is a con-
slusion from analyzing, or examining the parts

separately.
The JUDGMENT is the same as what is
popu-
 COMMON SENSE. 147

larly styled common sense. It is that faculty which

pronounces a decision, in view of all the infor-
mation before the mind, in any given case. For
example, if you wish to determine what school
you will attend, you first obtain all the informa-
tion you can respecting the different schools that
claim your attention. You consider and com-
pare the advantages of each and you decide ;

according to your impression of their compara-

tive merits. The faculty which forms this de-
cision is called the judgment. You will readily
perceive how very important this faculty is ;
for

a person very learned, and yet a very

may be
great dunce in every thing of a practical nature,
if he fails in judgment or common sense. His
learning will be of very little use to him, be-
cause he has not sense to use it to
advantage.
The MEMORY is the faculty which retains the

knowledge that is received into the mind. It is

a wonderful faculty. It may be compared to an

immense closet, with a countless number and

variety of shelves, drawers, and cells, in which
articles are stored away for future use, only one

of which can be examined by the proprietor at

the same time, and yet so arranged that he knows

justwhere to look for the article he wants. It is

supposed that no impression, once made upon the
memory, can be obliterated; and yet the im-
148 IMAGINATION.

pression may not be called up for years. It lies

there, till association of ideas brings it up

softie

again ;
the faculty not being able to present more
than one object distinctly before the mind at the
same instant.

The IMAGINATION is that faculty which forms

pictures in the mind of real or unreal scenes. It

is the faculty that you exercise in your fanciful

plays, and when your mind runs forward to the

time that you expect to be engaged in the busy
scenes of life, and you picture to yourself pleas-
ures and enjoyments in prospect. It is the fac-

ulty chiefly exercised by the poet and the writer

of fiction.

You will, perhaps, be tired of this explanation;

but was necessary, in order to prepare the way
it

for what I have to say on the education of the

mind. From the definition of education already

given, you will perceive that my ideas differ

very much from those entertained by most young
people. Ask a young person what he is going
" To learn."
to school for, and he will answer,
And his idea of learning is,simply, to acquire
knowledge. This, however, is but a small part
of the object of education. And this idea often
leads youth to judge that much of what they are
required to study is of no value to them; be-
cause they think they shall have no use for the
 OBJECTS OP EDUCATION. 149

particular science they are studying, in practical

life. The chief objects of mental education are,
to and discipline the mind, and to
cultivate
store with those great facts and principles
it

which compose the elements of all knowledge.

The studies to be pursued, then, are to be chosen
with reference to these objects, and not merely
for the purpose of making the mind a vast store-

house of knowledge. This may be done, and

yet leave it a mere lumber-room. For without
the capacity to analyze, and turn it to account,
all the
knowledge in the world is but useless
lumber. of great importance that young
It is

people should understand and appreciate this

principle, because it is intimately connected with
their success in acquiring a good education. To
this end, it is necessary that they should coop-
erate with their parents and teachers. This they
will never be ready to do, if they suppose the
only object of study is, to acquire a knowledge
of the particular branches they are set to learn ;
for they cannot see the use of them.
But, under-
standing the design of education to be, to dis-

cipline the mind, and furnish it with the elements

of knowledge, there is no science, no branch
of learning, but what is useful for these objects ;

and the only question, where education cannot

be liberal, is, What branches will best secure
these ends?
13*
150 MENTAL DISCIPLINE.

This understanding of the objects of educa-

tion is also necessary, to stimulate the young

to prosecute their studies in the most profitable

manner. If their object were merely to acquire
knowledge, the more aid they could get from
their teachers the better, because they would
thus obtain information the more rapidly. But
the object being to
discipline mind, callthe
forth its
energies, and obtain a thorough knowl-
edge of elementary principles, what is stud-
ied out, by the unaided efforts of the pupil, is
worth a hundred times more than that which
is communicated by an instructor. The very
effort of the mind which is requisite to study

out a sum in arithmetic, or a difficult sentence

in language, is worth more than it costs, for the
increased power which it imparts to the faculties
so exercised. The principles involved in the
case will, also, by this effort, be more deeply

impressed upon the mind. Such efforts are also

exceedingly valuable, for the confidence which
they inspire, in one's power of accomplishment.
I do not mean to commend self-confidence in a
bad sense. For any one to be so confident of
his own power as to think he can do things
which he cannot, or to fancy himself qualified
for stations which he is not able to fill, is foolish
and vain. But, to know one's own ability to
 INDEPENDENT EFFORT. I&I

do, and have confidence in it, is indispensable to

success in any undertaking. And this confi-
dence is
inspired by unaided efforts to overcome
difficulties in the process of education. As an
instance of this, I recollect, when a boy, of en-
countering a very difficult sum in arithmetic.
After spending a considerable time on it, with-
out success, I sought the aid of the school
teacher, who failed to render me ariy assistance.
I then applied to several other persons, none of
whom could give me the desired information.
Thus I was thrown back upon my own resources.
I studied upon itseveral days without success.
After worrying my head with it one evening, I
retired to rest, and dreamed out the whole pro-
cess. do not suppose there was any thing
I

supernatural in my dream but the sum was the ;

absorbing subject of my thoughts, and when

sleep had closed the senses, they still ran on the
same Rising in the morning with a
subject.
clear head, and examining the question anew,
it all opened up to my mind with perfect clear-

ness ;
all difficulty vanished, and in a few mo-
ments the problem was solved. I can scarcely
point to any single event, which has had more
influence upon the whole course of my life than
this. It gave me confidence in my ability to

succeed in any reasonable undertaking. But

152 OVERCOMING DIFFICULTIES.

for this confidence, I should never have thought

of entering upon the most useful undertakings

of my life. But for this, you would never have
seen this book, nor any other of the numerous
works which I have been enabled to furnish for

the benefit of the young. I mention this cir-

cumstance here, for the purpose of encouraging

you to independent mental effort. In prosecut-

ing your studies, endeavor always,

if possible,

to overcome every difficulty without the aid of

others. This practice, besides giving you the
confidence of which I have spoken, will give

you a much better knowledge of the branches

you are pursuing, and enable you, as you ad-
vance, to proceed much more
rapidly. Every
difficulty you overcome, by your own unaided
efforts, will make the next difficulty less. And
though at first you will proceed more slowly,
your habit of independent investigation will
soon enable you to outstrip all those who are
still held in the leading-strings of their teachers.
A child will learn to walk much sooner by being
let alone, than to be provided with a go-cart.
Your studies, pursued in this manner, will be
much more interesting; you are interested
for

in any study just in proportion to the effort of

mind it costs you.
The perceptive faculty is developed first of
 SYMMETRY OF MIND. 153

all.
begins to be exercised by the child be-
It

fore can speak, or even understand language.

it

Reason and judgment are more slow in their

development, though they begin to be exercised
at a very early period. Memory is exercised as
soon as ideas are received into the mind. The
imagination, in the natural course of things, is
developed latest of all but it is often forced out
;

too early, like flowers in a hot-bed, in which

case it works great injury to the mind.
You will perceive the great importance of
bringing out the several faculties of the mind in
their due proportion. If the memory is chiefly
cultivated, have a great amount of
you will

knowledge floating loosely in your mind, but it

will be of very little use. But the proper culti-
vation of the memory is indispensable, in order
to render your knowledge available. Nor will
it do you to adopt the notion that nothing is
for

to be committed to the keeping of the memory

which is not fully understood. The memory is

a servant, which must consent to do some things

without knowing the reason why. The imagi~
nation is the beautiful flower that crowns the
top of the plant. But if forced out too early, or
out of due proportion, it will cover the stalk
with false blossoms, which, in a little time, will
wither, and leave it
dry and useless. The per-
154 INTELLECTUAL CULTURE.

ception, reason, and judgment, require a long

course of vigorous exercise and severe training,
in order to lay a solid foundation of character.
I shall leave this subject here, without sug-

gesting any particular means of cultivating the

mind, leaving you to apply the principles here
laid down to your ordinary studies. But in

several subsequent chapters, I shall have some

reference to what I have said here.
 155

CHAPTER XVI.

READING.

READING occupies a very important place in

education. It is one of the principal means of
It is, therefore, highly
treasuring up knowledge.
necessary that a taste for reading should be early
cultivated. But a mere taste for reading, un-
controlled by intelligent principle, is a dangerous

appetite. It may lead to ruinous consequences.

The habit of reading merely for amusement, is a

dangerous habit.Reading for amusement fur-

nishes a constant temptation for reading what is
It promotes, also, an unprofitable
injurious.
manner of reading. Reading in a hasty and
cursory manner, without exercising your own
thoughts upon what you read, induces a bad
habit of mind. To profit by reading depends,
not so much on the quantity which is read, as

upon the manner in which it is read. You may

read a great deal, in a gormandizing way, as
the glutton consumes food, and yet be none the

better, but the worse for what you read.

If you would profit by reading, you must, in
156 DANGER OF BAD BOOKS.

the first place, be careful what

you read. There
are a multitude of books, pamphlets, periodicals,
and newspapers, in circulation at the present
day, which cannot be read, especially by the

young, without great injury, both to the mind

and heart. If any one should propose to you to
associate with men and women of the lowest and
most abandoned character, you would shrink
from the thought you would be indignant at
the proposition. But it is not the mere bodily
presence of such characters that makes their so-

ciety dangerous. It is the communion which

you have with their minds and hearts, in their
conduct and conversation. But a great portion
of the popular literature of the day is written by
such characters. By reading their writings, you
come into communion with their minds and
hearts, as much as if you were personally in
their company. In their writings, the fancies
which fill their
corrupt minds, and the false and
dangerous principles which dwell in their de-
praved hearts, are transferred to paper, to cor-
rupt the unwary reader. Here are, likewise,

glowing descriptions of conduct, more fasci-

evil

nating to the youthful heart than the example

itself would be, because the mischief is artfully

concealed behind the drapery of fine literary

taste,and beautiful language. There are, like-
 OBJECTS OF READING. 157

wise, many such writings, the productions of

persons of moral lives, but of corrupt principles,
which are equally dangerous. You would not
associate with a person whom you knew to be
an unprincipled character, even though he might
be outwardly moral. He would be the more
dangerous, because you would be less on your
guard. If it is dangerous to keep company with

persons of bad character or bad principles, it is

much more so to keep company with bad books.
I have treated at large on the subject of novel-

reading, and other objectionable writings, in my

" "
Young Lady's Guide ;
and to that I must
refer you, for my reasons, more at length, for

condemning such reading. I shall

only here

suggest, .for the regulation of your reading, a

few simple rules.
1. ALWAYS HAVE SOME DEFINITE OBJECT IN

VIEW, IN YOUR READING. While pursuing your

education, you will be so severely taxed with
hard study, that reading merely for diversion or
amusement does not furnish the relaxation which
you need. It keeps the body idle and the mind
still in exercise; whereas, the diversion which

you need, is something that will exercise the

body and relax the mind. If your object is diver-
sion, then it is better to seek it in useful labor,

sprightly amusements, or healthful walks. I can

14
158 READING FOR AMUSEMENT.

think of nothing more injurious to the young

than spending the hours in which are re-
they
leased from study, bending over novels, or the

light literature of our trashy periodicals. Not

only the
is health seriously injured by such means,
but the mind loses its vigor. The high stimulus
applied to the imagination creates a kind of
mental intoxication, which renders study insipid
and irksome. But reading is an important part
of education, and some time should be devoted
to it. Instead of mere amusement, however,
there are higher objects to be aimed at. These
are, 1st, to store the mind with useful knowl-
edge ; 2d, to cultivate a correct taste ; 3d, to
make upon
salutary impressions the heart. For
the first, you may read approved works on all

the various branches of knowledge ;

as his-

tory, biography, travels, science, and religious

truth. For the second, you may read such
works of imagination and literary taste as are

perfectly free from objection, on the score of

religion and morality, and these but sparingly
at your age ; for the third, such practical works

of piety as you will find in the Sabbath school

library. But, for all these purposes, the Bible,
is the great Book of books. It contains his-

tory, biography, poetry, travels, and doctrinal

and practical essays. Any plan of reading will
 MORAL INTOXICATION. 159

be essentially defective, which does not contem-

plate the daily reading of the Bible. You ought
to calculateon reading it
through, in course,
every year of your life.
2. BE EXCEEDINGLY CAREFUL WHAT YOU READ.
Do not take up a book, paper, or periodical,
that happens to fall in your way, because you
have nothing else to read. By so doing, you
will expose yourself to great evils. But, though
a book be not decidedly objectionable, it may
not be worth reading. There are so many good
books, at the present day, that it is not worth
while to spend time over what is of little value ;

and it is better to read the Bible alone, than to

spend time over a poor book. Avoid, especially,

the fictitious stories that you will find in news-

papers and popular magazines. They are gen-

erally the worst species of fiction, and tend
strongly to induce a vitiated taste, and an appe-
tite for
novel-reading. If you once become ac-
customed to such reading, you will find it pro-
duce a kind of moral intoxication, so that you
will feel as uneasy without it, as the drunkard

without his cups, or the smoker without his pipe.

It ismuch the safer way for young people to be
wholly directed by their parents, (or their teach-
ers, if away from home,) in the choice of their

reading. Make it a rule never to read any book,

160 THINK AS YOU READ.

pamphlet, or periodical, till you have first ascer-

tained from your parents, teachers, or minister,
that it is safe, and worth reading.
3. THINK AS YOU READ. Do not drink in
the thoughts of others as you drink water ; but
examine them, and see whether they carry convic-
tion to your own mind and if they do, think them
;

over, till
they become incorporated with your
own thoughts, part and parcel of your own mind.
Lay up facts and principles in your memory.
Let the beautiful thoughts and striking ideas
thatyou discover be treasured up as so many
gems and precious stones, to enrich and beautify

your own mind. And let your heart be im-

pressed and benefited by the practical thoughts
you find addressed to it.
4. REDEEM TIME FOR READING. Although
it would be improper for you to take the time

appropriated for yourself of

study, or to rob
needful diversion, yet you may, by careful econ-

omy, save some time every day for reading. A

great deal of time is thrown away by the indul-
gence of dilatory habits, or consumed in a care-
less, sauntering vacancy. If you follow system,
and have a time for every thing, and endeavor to
do every thing with despatch, in its proper sea-
son, you will have time enough for every thing
that is necessary to be done.
 161

CHAPTER XVII.

WRITING.

WRITING, or COMPOSING, is one of the besi

exercises of the mind. It is, however, I am
sorry to say, an exercise to which young people
generally show a great aversion. One reason^
perhaps, is, that, to write well, requires hard
thinking. But I am inclined to think the chiei
reason is, that the difficulties of writing are
magnified. There is, also, a want of wisdom
in the choice of subjects. Themes are fre-

quently selected for first efforts, which require

deep, abstract thinking ; and the mind not being
able to grasp them, thereis a want of
thought,
which discourages new beginners. The firsl
attempts should be made upon subjects that are
easy and well understood such as a well-studied
;

portion of history, a well-known story, or a

description of some familiar scene ; the object

being to clothe it in suitable language, and to
make such reflections upon it as occur to the
mind. Writing is but thinking on paper ; and
14*
162 DIRECTIONS.

ifyou have any thoughts at all, you may commit

them to writing.
Another fault in young beginners is, viewing
composition as a task imposed on them by their
teachers, and making it their chief object to
cover a certain quantity of paper with writing ;

and so the sooner this task is discharged the

better. But you must have a higher aim than
this, or you will never be a good writer. Such
efforts are positively injurious. They promote
a careless, negligent habit of writing. One
well-written composition, which costs days of
hard study, is worth more, as a discipline of
mind, than a hundred off-hand, careless pro-
ductions. Indeed, one good, successful effort

will greatly diminish every succeeding effort,

and make writing easy. You will do well, then,
first to select your subject some time before
you write, and think it over and study it, and
have your ideas arranged in your mind before
you begin. Then write with care, selecting
the best expressions, and clothing your thoughts
in the best dress. Then carefully and repeat-
it over, and correct it,
edly read studying every
sentence, weighing every expression, and making
every possible improvement. Then lay it aside
awhile, and afterwards copy it, with such im-
 LETTER-WRITING. 163

provements as occur at the time. 'Then lay it

aside, and after some days revise it again, and
see what further improvements and corrections

you can make, and copy it a second time. If you

repeat this process half a dozen times, it will be
all the better. Nor will the time you spend upon
it be lost. One such composition will conquer
all the difficulties in the way of writing; and

every time you repeat such an effort, you will ,

find your mind expanding, and your thoughts

multiplying, so that, very soon, writing will be-
come an easy and delightful exercise ; and you
will, at length, be able to make the first draught so

nearly perfect that it will not need copying. But

you never will make a good writer by off-hand,
careless efforts.

Letter-writing, however, is a very different af-

fair. Its beauty consists in its simplicity, ease, and

freedom from formality. The best rule that can

be given for letter-writing is, imagine the per-
to

son present whom you are addressing, and write

just what you would say in conversation. All at-

tempts at effort, in letter-writing, are out of place.

The detail of particulars, such as your corre-

spondent would be interested to know, and the

expression of your own feelings, are the great
excellences of this kind of writing. Nothing
164 LETTER-WRITING.

disappoints a person more than to receive a letr

ter full of finesentiments, or didactic matter,
such as he might find in books, while the very
information which he desired is left out, and
perhaps an apology at the close for not giving
the news, because the sheet is full. In a let-
ter, we want information of the welfare of our
friends, together with the warm gush of feeling
which fills their hearts. These are the true ex-
cellences of epistolary writing.
 165

CHAPTER XVIII

INDOLENCE.

THERE is no greater enemy to improvement

than an indolent spirit. An aversion to effort

paralyzes every noble desire, and defeats every

attempt at advancement. If you are naturallj

indolent, you must put on resolution to over-

come it, and strive against it with untiring vigi-
lance. There is not a single point, in the pro-
cess of education, at which this hydra-headec
monster will not meet you. " The slothful mar
saith there is a lion without, I shall be slain ir

the street." There is always a lion in the way

when slothful spirits are called upon to mak(
" I can't"
any exertion. is the
sovereign arbi
ter of their destiny. It prevents their attempt-
ing any thing difficult or laborious. If requirec
to write a composition, they can't think of an]

thing to write about. The Latin lesson is dif

ficult; this word they can't find; that sentence

they can't read. The sums in arithmetic are sc

hard, they can't do them. And so this lion ir

the way defeats every thing. But those who ex<

166 INDOLENCE AND ACTIVITY CONTRASTED.

pect ever to be any thing, must not suffer such

a word as can't in their vocabulary.
It is the same with labor. The indolent dread
all exertion. When requested to do any thing,
they have something else to do first, which their
indolence has left unfinished or they have some
;

other reason to give they should not attempt

why
it. But if nothing else will do, the sluggard's
" /
excuse, can't," is always at hand. Were it
not for the injury to them, it would be far more

agreeable to do, one's self, what is desired of

them, than to encounter the painful scowls that
clothe the brow, when they think of making an
effort. Solomon has described this disposition
to the life: "The slothful man putteth his
hand in his bosom : it grieveth him to take it
out again."
But indolence is a source of great misery.
There are none so happy as those who are al-
ways active. I do not mean that they should
give themselves no relaxation from severe effort.
But relaxation does not suppose idleness. To sit
and fold one's hands, and do nothing, serves no
purpose. Change of employment is the best re-
creation. And
from the idea of employment, I
would not exclude active and healthful sports,
provided they are kept within due bounds. But
to sit at is intolerable.
idly staring vacancy
 IDLENESS A WASTE OF LIFE. 167

There is no enjoyment in it. It is a stagnation

of body and mind. An indolent person is, to
the active and industrious, what a stagnant pool
is to the clear and beautiful lake. Employment
contributes greatly to enjoyment. It invigorates

the body, sharpens the intellect, and promotes

cheerfulness of spirits ; while indolence makes
a torpid body, a vacant mind, and a peevish, dis-
contented spirit.
Indolence is a
great waste of existence. Sup-
pose you live to the age of seventy years, and
squander in idleness one hour a day, you will
absolutely throw away about three years of your
existence. And if we consider that this is taken
from the waking hours of the day, it should be
reckoned six years. Are you willing, by idle-
ness, to shorten your life six years ? Then take
care of the moments. Never fritter away time
in doing nothing. Whatever you do, whether
study, work, or play, enter into it with spirit
and energy and never waste your time in saun-
;

" Whatsoever
tering and doing nothing. thy
hand findeth to do, do it with thy might for ;

there no work, nor device, nor knowledge,

is

nor wisdom, in the grave, whither thou goest."

 168

CHAPTER XIX.

ON DOING ONE THING AT A TIME.

WHAT is worth doing at all, is worth the

undivided attention ;
but John can never be
satisfiedto do but one thing at a time. By
attempting to read or play while dressing, he
consumes double the time that is necessary. He
reads at the table, and, in consequence, keeps
the table waiting for him to finish his meal. He
turns his work into play, and thus his work is

slighted, and frequently left half done. When

he goes to his lesson, his attention is arrested by
something else before he has fairly commenced,
and he stops to look or listen. Or perhaps he
insensibly falls into a reverie, and is
engaged
in building
" castles in the till
air," something
happens to call back his spirit from the fairy
land. The consequence is, the lesson is ac-

quired but imperfectly, while twice the need-

ful time has been spent upon it. At the same
time, nothing else is
accomplished. This is

what I call busy idleness.

 SYSTEM. 169

The true way to accomplish the most, and to

do it in the best manner, is to confine the atten-
tion strictly to the thing in hand, and to bend all
the energies of the mind to that one object, aim-

ing to do it in the best possible manner, in the

least possible time. By adopting this principle,

and acting upon it, you will be surprised to find

how much more expeditiously you will accom-
plish what you undertake, and how much better
it will be done. It is indispensable to success

in any undertaking.

Closely connected with this subject, is the

systematic division of time. Where there is no
system, one duty will jostle another, and much
time will be wasted in considering what to do
next ;
all of which would be avoided, by having
a regular routine of duties, one coming after the
other in regular order, and so having a set time
for each. This cannot be carried out perfectly,
because there will every day be something to do

that was not anticipated. But it

may be so far

pursued as to avoid confusion and waste of

time.
15
 170

CHAPTER XX.

ON FINISHING WHAT IS BEGUN.

BEGINNING things and leaving them unfinished,

exerts a bad influence in the formation of char-
acter. If it becomes a habit, it will -make you
so fickle that no one will put confidence in
you. There is James Scott. If you go into his
room, you will find his table strewed, and his
drawer filled, with compositions begun and not
completed ; scraps of verses, but no poem fin-
ished; letters commenced, but not completed.
Or, if you go to his play-house, you will find a
ball half wound ;
a kite half
a boat begun ; made ;

one runner of a sled; one wheel of a wagon;

and other things to match. He wants energy
and perseverance to finish what he begins and ;

thus he wastes his time in frivolous pursuits.

He is very ready to begin; but before he has

completed what is begun, he thinks of something

else that he wishes to do or he grows weary of
;

what he is upon. He lives to no purpose, for he

completes nothing ;
and he might as well do noth-
ing) as to complete nothing.
 FINISH WHAT YOU BEGIN. 171

If you indulge this practice, it will grow upon

you, till
you will become weak, irresolute, fickle,
and good for nothing. To avoid this, begin
nothing that is not worth finishing, or that you
have not good reason to think you will be able
to finish. But when you have begun, resolutely
persevere till you have finished. There is a
strong temptation, with the young, to abandon
an undertaking, because of the difficulties in the
way; but, if you persevere, and conquer the
difficulties you meet with, you will gain confi-
dence in yourself, and the next time, persever-
ance in your undertakings will be more easy.

You may, however, make a mistake, and begin

what you cannot or ought not to perform; in
which case, perseverance would only increase
the evil.
 172

CHAPTER XXI.

CHOICE OF SOCIETY, AND FORMATION OF

FRIENDSHIPS.

CHARACTER is formed under a great variety

of influences. Sometimes a very trifling circum-
stance gives direction to the whole course of
one's life. And every incident that occurs, from
day to day, is exerting a silent, gradual influ-
ence, in the formation of your character. Among
these influences, none are more direct and pow-
erful than that exerted upon us by the com-
panions with whom we associate ;
for we insen-

sibly fall into their habits. This is especially

true in childhood and youth, when the character
is plastic, like soft wax, easily impressed.
But we cannot avoid associating, to some ex-
tent, with those whose influence is injurious. It

is necessary, then, for us to distinguish society

into general and particular. General society is

that with which we are compelled to associate.

Particular society is that which we choose for
ourselves. In school, and in all public places,

you are under the necessity of associating some-

 INTIMATE FRIENDSHIPS. 173

what with all. But those whom you meet, in

such circumstances, you are not compelled to
make intimate friends. You may be courteous
and polite all, wherever
to and whenever you
meet them, and yet maintain such a prudent
reserve, and cautious deportment, as not to be
much exposed to contamination, if they should
not prove suitable companions.
But every one needs intimate friends ; and it
is necessary that these should be well chosen.

A bad friend may prove your ruin. You should

therefore be slow and cautious in the formation
of intimacies and friendships. Do not be sud-
denly taken with any one, and so enter into a
hasty friendship; for you may be mistaken,
and soon repent of it. There is much force in
the old adage, "All not gold that shines."
is

A pleasing exterior conceals a corrupt

often
heart. Before you enter into close intimacies
or friendships, study the characters of the per-
sons whom you propose to choose for compan-
ions. Watch their behavior and conversation ;

and you discover any bad habits indulged, or

if

any thing that indicates a want of principle, let

them not become your companions. If you
discover that they disregard any of the com-
mandments of God, set them down as unsafe

associates. They will not only be sure to lead

15*
174 FORMATION OF FRIENDSHIPS.

you astray, but you can place no dependence

upon their fidelity. If they will break one of
God's commands, they will another; and you
can put no confidence in them. But even
where you discover no such thing, ask the opin-
ion of your parents respecting them before you
choose them as your friends. Yet, while you
are in suspense about the matter, treat them

courteously and kindly. But when you have

determined to seek their friendship, do not im-
pose your friendship on them against their will.
Remember that they have the same right as
yourself to the choice of their friends; and
they may see some objection to the formation
of a friendship with yourself. Be delicate,
therefore, in your advances, and give them an
opportunity to come half way. A friendship
cautiously and slowly formed will be much more
likely to last than one that is formed
in haste.

But let the number of your intimate and con-

fidential friends be small. It is better to have
a few select, choice, and warm friends, than to"
have a great number, less carefully chosen,
whose attachment is less warm and ardent. But
you must not refuse to associate at all with the
mass of the society where you belong; espe-
cially, if you live in the country.
You must
meet them kindly and courteously, on all occa-
 BE COURTEOUS TO ALL. 175

sions where the society in general in which you

move is called together. You must not affect
exclusiveness, nor confine yourself to the com-
pany of your particular friends, at such times.
But be careful that you do not expose yourself
to evil influences.
You ought not, at present, to form any in-

timate friendships with the other sex. Such

friendships, atyour age, are dangerous; and
if not productive of any serious present evils,
they will probably be subjects of regret when
you come to years of maturity ;
for attachments
may be formed that your judgment will then
disapprove.
 176

CHAPTER XXII.

BAD COMPANY. MISCH1EVOUSNESS.

THERE are some boys, who carelessly go any

where that they can find amusement, without

regard to the character of their company. They

not only associate indiscriminately in general

society, where they are obliged to go, as at

school ; but they seek the company of bad boys,
or permit themselves to be enticed into it, be-
cause it affords them some momentary enjoyment.
A bad boy is one who has a bad disposition,
which has never been subdued or one of cor-
;

rupt principles and bad habits. A boy with a

bad disposition be rough, quarrelsome, ma-
will

licious in his temper, fond of mischief, and rude

and unmannerly in his general behavior. A
boy of corrupt principles is one who will not
scruple to break the commands of God, when
they stand in the way of his own gratification.
He acts from the mere selfish desire of present
enjoyment. A boy of bad habits is one who is

in the habit of disobeying his parents, breaking

the Sabbath, using bad language, lying, stealing,
 MORAL CONTAGION. 177

gaming, drinking, or doing wanton mischief.

Any of these habits shows a character thoroughly

corrupt.
If you go into the company of persons that
are sick with the measles, hooping-cough, small-

pox, or any contagious disorder, in a short

time you will be taken with the same disease.
The very atmosphere of the room where they
stay is full of contagion, and you will draw it in

with your breath. So, likewise, moral diseases

are contagious. There is an atmosphere of
moral contagion and death surrounding persons
of vicious habits.
" Evil communications cor-

rupt good manners." The sight of evil deeds,

or the hearing of bad language, hardens the
heart, and diminishes the abhorrence of sin,
which by those to whom vice is not fa-
is felt

miliar. If you consent to go into bad company,

you will soon find yourself falling into their

habits. And if you keep company with bad
boys, you will soon have the reputation of being
a bad boy yourself.
Bad company will lead you into practices that
will your ruin and disgrace. If you could
end in

read the history of those who have been sent to

for their crimes,
prison or otherwise punished
you would be surprised to find how many of
them were led, insensibly, into the evil courses
178 AN EXAMPLE.

which ended in their ruin, by frequenting bad

company. I will give you a single example, which

is only one
among thousands that might be set
before you, to show the dangerous influence of
evil companions. There was a boy in Stockport,

(England,) who went to the Sabbath school, and

was esteemed a very good boy so that he was ;

appointed a teacher of one of the classes. But

about this time his father died and his mother,
;

being poor, was obliged to send him to work in

the factory. There he met with bad boys, who
were addicted to evil practices. They gradually
led him into their own evil courses, till, at

length, he good impressions he had

lost all the

received in the Sabbath school. He began to

drink, and drinking led him to committing petty
thefts. He became so dissolute that his mother
could do nothing with him. He was turned out
of his employment, and obliged to enlist as a
soldier. He was sent into Spain. There he
indulged his evil courses, and supplied himself
with the means of gratifying his evil desires, by
plundering the inhabitants. At the close of the
war, he returned home. Soon after
landing, he
and his evilcompanions began to break into
people's houses and commit robberies. He was
detected, tried, and condemned to death, at the
*
age of twenty-one.
 MISCHIEVOUS BOYS. 179

Let me especially caution you against indulg-

ing a mischievous disposition, or joining with
others in any schemes of mischief. I know of

nothing more likely to get you into serious dif-

ficulty, or to lead you into vicious habits

and
dissolute practices. Afew years ago, a young
man was hung, in one of our seaport towns, for
piracy. He was one of the bad boys of whom I
have been speaking. He had a bad disposition,
which had never been subdued. At home, he
was turbulent and unsubmissive; abroad, he
was a ringleader in mischief; at school, he was
disobedient to his teacher, and set himself to
work to organize the boys to resist the authority
of their teachers. At length, he went to sea;
and there he carried out the same disposition.
He headed the sailors against the authority of
the captain. After he had been some time at

sea, he persuaded the rest of the crew to set the

captain and mate of the vessel upon the ocean

in an open boat. They then took possession of
the vessel, and turned pirates, robbing every ves-
sel they could find. They were captured ; and
this young man was brought home, tried and
condemned, and hung for his crime. This was
the result of a turbulent and ungovernable boy

giving up himself to be a ringleader in mischief.

Boys who go from the country to the city are
180 BOYS GOING TO THE CITY.

very apt to be drawn into bad company. Cities

abound with boys who are old in mischief and

crime. They take great delight in leading astray
the simple-hearted ; and if boys from the coun-

try come within

the reach of their influence,

they are almost sure to be ruined. The great

number of boys found in the houses of correc-
tion and reformation, and in the city prisons,
are somany beacons to warn the unwary of the
danger of shipwreck on the rocks and shoals of
evilcompany.
In conclusion, let me commend to you the

wholesome warning and advice of Solomon :

" if sinners entice consent thou

My son, thee,
" Enter not into the
not." path of the wicked,
and go not in the way of evil men. Avoid it,
pass not by it, turn from it, and pass away. For
they sleep not, except they have done mischief;
and their sleep is taken away, unless they cause

some to fall."
 181

CHAPTER XXIII.

ON AMUSEMENTS.

THE human system is formed for alternate

labor and rest, and not for incessant activity ;

and to provide for this, the night follows the day

and the Sabbath the six days of labor. But not
only is rest necessary after labor, but activity
in a different direction. When you are carry-
ing a burden of any kind, you find relief in a
change of position. A poor boy was employed
in turning a wheel, by which he was enabled to
do something for his mother. A lady, observ-
ing him steadily employed at what appeared to
be a very laborious occupation, inquired whether
he did not get tired. He replied that he was
often very tired.
" And what do you do when
"
she further inquired. " 5>
you are tired 1 O,
said he,
" I take the other hand." He had
learned that a change of position gave him rest.
Neither the mind nor the body is capable of

being incessantly exerted, in one direction, with-

out injury. Like the bent bow, they will lose

their elasticity. The body, after labor, and the

16
182 RELAXATION NECESSARY.

mind, after study, need unbending, especially in

youth, while the muscles of the body have not
acquired maturity or solidity, and the powers of
the mind are yet developing. At this period of
life relaxation and amusement are especially ne-

cessary; and those young persons who eschew

all play, and confine themselves to books and la-
bor, must, in the natural course of things, suffer
both in health and spirits. Healthful play is
natural to the young, throughout the whole ani-
mal creation. The lamb, that emblem of inno-
cence; is seen sporting in the fields, blithely

bounding over the hills, as if desirous of ex-

pressing a grateful sense of its Creator's good-

ness. There is no more harm in the play of

children than in the skipping of the lambs. It

is necessary to restore the bent bow to its natu-

ral elasticity. It is the voice of nature, which

cannot be hushed.
But having said so much, it is necessary to
guard against improprieties and excesses in
amusements. And yet, to determine what
amusements are to be allowed, and what con-
demned, is no easy matter for, while some ;

kinds of amusement are evil in their own nature,

and necessarily injurious, others are evil and
or of
injurious only on account of their excess,
the manner in which they are pursued, or of the
 TESTS OF AMUSEMENTS. 183

evils that are associated with them. My object

is, not so much to point out what amusements
are wrong, as to give you some rules by which

you can judge for yourself.

I. Never an unsuit-
engage in recreation at

able time. To neglect duty for the sake of

amusement is not only wrong, but it will exert
a bad influence upon your character. It tends

to produce an immoderate love of amusement,

and to break up all orderly and regular hab-
its. Let your invariable rule be, " BUSINESS
FIRST,AND THEN PLEASURE." Never suffer any
kind of amusement to break in upon the time
appropriated to labor or study.
II. Never do any thing that
disapproved is

by your parents guardians. orThey desire

your happiness, and will not deprive you of any

enjoyment, unless they see good reason for it.

They may see evil where you would not per-
ceive it. They regard your highest welfare.

They look beyond the present, to see what influ-

ence these things will have on your character

and happiness hereafter. They are also set over
you of the Lord and it is your duty not only to
;

submit to their authority, but to reverence their

counsel.
III. Engage in no amusement which is dis-

approved by the most devoted and consistent

 184 TESTS OF AMUSEMENTS.

Christians of your acquaintance. I do hot mean

the few cross and austere persons, who always

wear an aspect of gloom, and cannot bear to
see the countenances of youth lighted up with
the smile of innocent hilarity. But I mean
those Christians who wear an aspect of devout
cheerfulness, and maintain a holy and consist-
ent life. Their judgment is formed under the
influence of devotional feeling, and will not be

likely to be far from what is just and right.

IV. Do
nothing which you would be afraid
God should see. There is no darkness nor
secret place, where you can hide yourself from
his all-searching eye. Contemplate the Lord
Jesus Christ as walking by your side, as he truly
is in spirit; and do nothing which you would
be unwilling that he should witness, if he were
with you in his bodily presence.
V. Do nothing the preparation for which un-

you for religious duty.

fits If an amusement in
which you are preparing to engage so takes up
your mind as to interfere with your devotional
exercises if your thoughts run away from the
;

Bible that you are reading to anticipated pleas-

ures or if those pleasures occupy your thoughts
;

in may be sure
prayer; you you are going
too far.

VI. Engage in nothing on which you cannot

 TESTS OF AMUSEMENTS. 185

Jirst ask God's Do you desire to engage

blessing.
in any which
thing in you would not wish to be
blessed and prospered 1 But God only can bless
and prosper us in any undertaking. If, there-
fore,your feelings would be shocked to think of
asking God's blessing on any thing in which you
would engage, it must be because your con-
science tells you it is
wrong.
VII. Engage in no amusement which unfits
you for devotional exercises. If, on returning

from a scene of amusement, you feel no dispo-

sition to pray, you may be sure something is

wrong. You had better not repeat the same

again.
VIII. Engage in nothing which tends to dis-

sipate serious impressions. Seriousness, and a

sense of eternal things, are perfectly consistent
with serenity and cheerfulness. But thoughtless
mirth, or habitual levity, will drive away such
impressions. Whatever you find has this effect

is dangerous to your soul.

IX. Reject such amusements as are generally
associated with evil. If the influences which
surround any practice are bad, you may justly
conclude that it is unsafe, without stopping to
inquire into the nature of the practice itself
Games of chance are associated with gambling
and dissipation ; therefore, I conclude that they
16*
186 TESTS OF AMUSEMENTS.

cannot be safely pursued, even for amusement.

Dancing, also, is associated with balls, with late
hours, high and unnatural excitement, and dis-
sipation ; it is therefore unsafe. You may know
the character of any amusement by the com-

pany in which it is found.

X. Engage in nothing which necessarily leads
you into temptation. You pray every day, (or
" lead us not into
ought to,) temptation." But
you cannot offer up this prayer sincerely, and
then run needlessly in the way of temptation.
And if you throw yourself in the way of it, you
have no reason to expect that God will deliver

you from it.

XI. If you engage in any recreation, and re-
turn from it with a wounded conscience, set it

down as evil. A clear conscience is too valua-

ble to be bartered for a few moments of pleas-
ure ;
and if you find your conscience
accusing
you for having engaged in any amusement, never
repeat the experiment.
XII. Practise no amusement which offends
your sense of propriety. A delicate senseof
propriety, in regard to outward deportment, is
in manners what conscience is in morals, and
taste in language. It is not any thing that we
arrive at by a process of
reasoning, but what the
mind as it were instinctively perceives. It re-
 A SENSE OF PROPRIETY. 187

sembles the sense of taste ;

and by it one will

notice any deviation from what is proper, before

he has time to consider wherein the impropriety
consists. There is a beauty and harmony in
what proper and right, which instantly strikes
is

the mind with pleasure. There is a fitness of

things, and an adaptation of one thing to another,
in one's deportment, that strikes the beholder
with sensations of pleasure, like those experi-
enced on beholding the harmonious and beauti-
ful blending of the seven colors of the rainbow.
But when propriety is disregarded, the impres-
sion is similar to what we might suppose would
be produced, if the colors of the rainbow
crossed each other at irregular angles, now blend-

ing together one, and now separating en-

in

tirely, producing irregularity and confusion.

The sensation produced upon the eye would
be unpleasant, if not insufferable. Among the
amusements which come under this rule are
the vulgar plays that abound in low company,
especially such as require the payment of for-

feits, to be imposed by the victor. In such

cases, you know not to what mortification you
may be subjected. Frolics, in general, come
under this head, where rude and boisterous
plays are practised, and often to a late hour of
the night, when all sense of propriety and even
of courtesy is often forgotten.
188 THINGS OF DOUBTFUL PROPRIETY.

XIII. Engage in nothing of doubtful propriety.

The apostle Paul teaches that it is wrong to
do any thing the propriety of which we doubt ;

because, by doing that which we are not fully

persuaded is right, we violate our conscience.
It always best to keep on the safe side. If
is

you were walking near the crater of a volcano,

you would not venture on ground where there
was any danger of breaking through, and falling
into the burning lake. You would keep on the
ground where it was safe and sure. And so we .

should do, in regard to all questions of right and

wrong. Never venture where the ground trem-

bles under your feet.

XIV. Do nothing which you will remember

It is well al-
with regret on your dying bed.
ways to keep death in view; it has a good
effect upon our minds. The death-bed always
brings with it pains and sorrows enough. It is

a sad thing to make work for repentance at such

an hour. That is an honest hour. Then we
shall view things in their true light. Ask your-
self, then, before entering into any scene of
amusement, how it will appear to you when
you come to look back upon it from your dy-

ing bed.
XV. Do nothing in the midst of which you
would be afraid to meet death. When prepar-
 RIDING WITH A CORPSE. 189

ing for a scene of pleasure,

how do you know
but you may be cut down in the midst of it ?
Sudden death is so common that it is folly to

be in any place or condition in which we are

not prepared to meet it. Many persons have
been cut down in the midst of scenes of gayety,
and the same may occur again. A man in Ger-
many was sitting at the gaming table. His card
won a thousand ducats. The dealer handed
over the money, and inquired how he would con-
tinue the game. The man made no reply. He
was examined, and found to be a corpse ! Simi-
lar scenes have occurred in the ball-room. In
the midst of the merry dance, persons have been
called suddenly out of time into eternity. A
gentleman and lady started in a sleigh, to ride

some distance to a ball, in a cold" winter's night.

Some time before reaching the place, the lady
was observed to be silent. On driving up, the
gentleman called to her, but no answer was re-
turned. A
light was procured, and he discov-
amazement, that he had been riding
ered, to his
with a corpse At no moment of life are we
!

exempt from sudden death. He who holds us

in his hand has a thousand ways of extinguish-
ing our life in a moment. He can withhold the
breath which he gave; he can stop -the vital

pulsation instantly ;
or he can break one of the
190 THE JUDGMENT.

thousand parts of the intricate machinery of

which our mortal bodies are composed. No
skill can provide
against it. We
ought not,
therefore, to trust ourselves, for a single moment,
in any place or condition where we are unwil.

ling to meet death.

XVI. Do nothing for which you will be afraid
to answer-at the bar of God. There every se-
cret thing will be revealed. What was done in
the darkness will be judged in open day. " Re-

joice, O young man, in thy youth and let thy

;

heart cheer thee in the days of thy youth and ;

walk in the ways of thine heart, and in the sight

of thine eyes : but know thou that for all these

things God will bring thee into judgment." A

young man, on leaving home to enter the army,
was supplied with a small Bible, which, though
a thoughtless youth, he always carried in his

pocket. On one occasion, after a battle, he

took out his Bible, and observed that there was
a bullet hole in the cover. His first impulse
was, to turn over the leaves, and read the verse
on which the ball rested. It was the passage
just quoted. It brought before his mind all

the scenes of mirth and sinful pleasure in which

he had been engaged, and pressed upon him the
fearful truth, that for all of them he was to be
brought into judgment. It was the means of
 TESTS OF AMUSEMENTS. 191

awakening him to a sense of his condition, and

led to a
change of heart and life. And why
should not the same solemn impression rest

upon your mind, with respect to all scenes of

pleasure, and lead you carefully to avoid what-
ever you would not willingly meet at that awful
tribunal ?

If you apply these tests to the various amuse-

ments that are in vogue among young people,
you may readily discern what you can safely
pursue, and what you must sternly reject. It

will lead you, especially, to detect the evils of

all theatrical performances, balls, cards, and dan-

cing parties, country frolics, and all
things of
a like nature. But it will not deprive you of
one innocent enjoyment. A girl, ten or twelve

years old, made a visit to a companion about

her own age. Both of them were hopefully pious.
On returning home, she told her mother she
was sure Jane was a Christian. "
Why do you
think so, my daughter?" inquired the mother.
" " she
O," said the daughter, plays like a
Christian" In her diversions she carried out
Christian principles, and manifested a Christian

temper. This is the true secret of innocent

recreation ;
and it cuts off all kinds of amuse-
ment that cannot be pursued in a Christian-like
manner.
 192

CHAPTER XXIV.

GOVERNMENT OF THE TONGUE.

THE apostle James says, the tongue is an

unruly member, and that it is easier to control
a horse or a ship, or even to tame wild beasts
and serpents, than to govern the tongue. And,
though a very little member, it is capable of
doing immense mischief. He even likens it

to a fire. A very small spark, thrown into a

heap of dry shavings, in a wooden house, in a

great city, will make a terrible fire. It

may
burn up the whole city. So a very few words,

carelessly spoken by an ungoverned tongue, may

set a whole neighborhood on fire. You cannot,
therefore, be too careful how you employ your

tongue. It is of the highest importance to

your character and usefulness, that you early

acquire the habit of controlling this unruly

member. For the purpose of aiding you in this,
I shall give a few simple rules.

RULES FOR GOVERNING THE TONGUE.

I. Think before you speak. Many persons
open their mouths, and set their tongues a-going
 TALKING NONSENSE. 193

like the clapper of a wind-mill, as though the

object was, to, see how many words could be

uttered in a given time, without any regard to
their quality, whether sense or nonsense,
whether good, bad, or indifferent. A tongue,
trained up in this way, will never be governed,
and must become a source of great mischief.
But accustom before you speak, to
yourself,
consider whether what you are going to say
is worth speaking, or whether it can do any
mischief. If you cultivate this habit, your
mind speedily acquire an activity, that will
will

enable you to make this consideration without

waiting so long before answering your compan-

ions as to be observed and it will impose a salu-
;

tary restraint upon your loquacity ;

for you will

find others often taking the lead of conversa-

tion instead of yourself, by seizing upon the

pause that is made by your consideration. This

will be an advantage to you, in two ways. It

will give you something better to say, and will

diminish the quantity. You will soon perceive
that, though you some of your
say less than

companions, your words have more weight.

II. Never allow yourself to talk nonsense.

The habit of careless, nonsensical talking, is

greatly averse to the government of the tongue.

It accustoms it to speak at random, without
17
194 JOKING.

regard to consequences. It often leads to the

utterance of what is not strictly true, and thus

insensibly diminishes the regard for truth. It

hardens the heart, and cherishes a trifling, care-

less spirit. Moreover, ifyou indulge this habit,

your conversation will soon become silly and

insipid.
III. Do not allow yourself in the habit of
JOKING with your companions. This tends to
cultivate severe sarcasm, which is a bad habit of
the tongue. And, if you indulge it, your strokes
will be too keen for your companions to bear ;

and you will lose their friendship.

IV. Always speak the truth. There isno

evil habit, which the tongue can acquire, more
wicked and mischievous than that of speaking
falsehood. It is in itself very wicked; but it

is not more wicked than mischievous. If all

were liars, there could be no happiness because ;

all confidence would be destroyed, and no one

would trust another. It is very offensive to God,
who is a God of truth, and who has declared
that all liars have their part in the lake
shall

that burns with fire and brimstone. It is a great

affront and injury to the person that is deceived

by it. Many young persons think nothing of

deceiving their companions, in sport; but they
will find that the habit of speaking what is not
 SPEAKING THE TRUTH. 195

true, even in sport, besides being intrinsically

wrong, will so accustom them to the utterance
of falsehood, that they will soon lose that dread
of a lie which used to fortify them against it.

The habit of exaggeration, too, a great enemy

is

to truth. Where this is indulged, the practice

of uttering falsehood, without thought or con-
sideration, will steal on insensibly. It is neces-

sary, therefore, in detailing circumstances, to

state them accurately, precisely as they occurred,
in order to cultivate the habit of truth-telling.
Be very particular on this head. Do not allow

yourself so little an inaccuracy, even, as to say

you laid abook on the table, when you put it
on the mantel, or on the window-seat. In re-
lating a story, it is not
necessary that you should
state every minute particular, but that what you
do state should be exactly and circumstantially
true. If you acquire this habit of accuracy, it
will not only guard you against the indulgence
of falsehood, but it will raise your character for
truth. When people come to learn that they
can depend upon the critical accuracy of what-
ever you say, it will greatly increase their confi-

dence in you. But if you grow up with the

habit of speaking falsehood, there will be very
little hope of your reformation, as long as you
live. The character that has acquired an habit-
196 TALE-BEARING.

ual disregard of truth is most thoroughly viti-

ated. This one habit, if indulged and cherished,
and carried with you from childhood to youth,
and from youth upwards, will prove your ruin.
V. Remember that all truth is not to be
spoken at all times. The habit of uttering all

that you know, at random, without regard to

times and circumstances, is productive of great
mischief. If you accustom your tongue to this

habit, it will lead you into great difficulties.

There many of our own thoughts, and many
are
facts thatcome to our knowledge, that prudence
would require us to keep in our own bosom, be-
cause the utterance of them would do mischief.
VI. Never, if you can possibly avoid it, speak
any thing disadvantage of another.
to the The
claims of justice or friendship may sometimes

require you to speak what you know against

others. You may be called to testify against
their evil conduct in school, or before a court of
justice ;
or you may be called to warn a friend

against an evil or designing person. But, where

no such motive exists, it is far better to leave
them judgment of others and of God, and
to the

say nothing against them yourself.

VII. Keep your tongue from tale-bearing.
There is much said in the Scriptures against
" Thou
tattling.
shalt not go up and down as a
 TALE-BEARING 197

tale-bearer, among the children of thy people."

" "
A tale-bearer revealeth secrets." Where no
wood is, the goeth out and where there is
fire ;

no tale-bearer, the strife ceaseth." Young peo-

ple are apt to imbibe a taste
for neighborhood

gossip, and to delight in possessing family se-

crets, and in repeating personal matters, neigh-

borhood scandal, &c. But the habit is a bad

one. depraves the taste and vitiates the char-

It

acter, and often is the means of forming for life

the vicious habit of tale-bearing. And tale-bear-
ers, besides the great mischief they do, are al-

ways despised, as mean, mischievous, and con-

temptible characters.
If you will attentively observe and follow the

foregoing rules, you will acquire such a habit of

governing the tongue, that it will be an easy
matter and it will give dignity and value to
;

your character, and make you beloved and es-

teemed, as worthy the confidence of all.

17*
 198

CHAPTER XXV.

ON THE ART OF AGREEABLE AND PROFITABLE

CONVERSATION.

THERE is, perhaps, no accomplishment which

will add so much to your character and influ-

ence, as the art of conversing agreeably and
well. To do this, however, requires a cultivated
mind, richly stored with a variety of useful in-
formation ;
a good taste ;
a delicate sense of pro-

priety ;
a good use of language ;
and an easy
and fluent expression.
The most of these requisites can be acquired ;

and the rest, if naturally deficient, can be greatly

improved. An easy, fluent expression is some-
times a natural talent ; but, when not joined with
a good understanding and a cultivated mind, it

degenerates into mere loquacity. But, in order

to be prepared to converse well, you must not
only have your mind well stored, but its con-
tents, if I may so speak, well arranged; so that

you can at any time call forth its resources,

upon any subject, when they are needed.
One of the principal difficulties, in the way of
 HESITANCY. 199

conversing well, is a hesitancy of speech a

difficulty of expressing one's ideas

with ease and

grace. This may arise from various causes. It

may proceed from affectation a desire to speak

in fine, showy style. This will invariably defeat
its object. You can never appear, in the eyes of

intelligent and well-bred people, to be what you

are not. The more simple and unaffected your
style is, provided it be pure and chaste, the bet-
ter you will appear. Affectation will only make
you ridiculous. But the same difficulty may
arisefrom diffidence, which leads to embarrass-
ment; and embarrassment clouds the memory,
and produces confusion of mind and hesitancy
of speech. This must be overcome by degrees,
by cultivating self-possession, and frequenting

good society. The same difficulty may, like-

wise, arise from the want of a sufficient com-

mand of language to express one's ideas with
ease and fluency. This is to be obtained by
writing; by reading the most pure and classic
authors, such as Addison's Spectator and by ;

observing the conversation of well-educated peo-

ple. In order to have a good supply of well-

chosen words at ready command, Mr. Whelpley
recommends selecting from a dictionary several
hundred words, such as are in most common
use, and required especially in ordinary conver-
200 ART OF CONVERSATION.

sation, writing them down, and committing them

to memory, so as to have them as familiar as the
letters of the alphabet. A professional gentle-
man informs me, that he has overcome this dif-

ficulty by reading a well-written story till it

becomes trite and uninteresting, and then fre-

quently reading it aloud, without any regard to

the story, but only to the language, in order to
accustom the organs of speech to an easy flow
of words. I have no doubt that such experi-

ments as these would be successful in giving a

freedom and ease of expression, which is often
greatly impeded for want of just the word that is
needed at a given time.
There no species of information but may be
is

available to improve and enrich the conversation,

and make it
interesting to the various classes
of people. As an example of this, a clergyman
recently informed me that a rich man, who is
engaged extensively in the iron business, but
who is very irreligious, put up with him for the
night. The minister, knowing the character of
his guest, directed his conversation to those sub-

jects in which he supposed him to be chiefly

interested. He exhibited specimens of iron ore,
of which he possessed a variety; explained their
different qualities; spoke of the various modes
of manufacturing it; explained the process of
 ART OF CONVERSATION. 201

manufacturing steel, &c. interspersing his con-

;

versation with occasional serious reflections on

the wisdom and goodness of God, in providing

so abundantly the metals most necessary for the

common purposes of life, and thus leading the
man's mind " from Nature up to Nature's God."
The man entered readily into the conversation,

appeared deeply interested, and afterwards ex-

pressed his great admiration of the minister.
The man was prejudiced against ministers. This
conversation may so far remove his prejudices
as to open his ear to the truth. But all this the

minister was enabled to do, by acquainting him-

self with a branch of knowledge which many

would suppose to be of no use to a minister.

By conversing freely with all sorts of people

upon that which chiefly interests them, you may

not only secure their good-will, but greatly in-
crease you own stock of knowledge. There is
no one so ignorant but he may, in this way, add
something to your general information ;
and you
may improve the opportunity it gives to impart
useful information, without seeming to do it.

RULES FOR CONVERSATION.

I. Avoid affectation. Instead of making you

appear to better advantage, it will only expose

you to ridicule.
202 RULES FOR CONVERSATION.

II. Avoid low expressions. There is a dialect

peculiar to low people, which you cannot imi-

tate without appearing as if you were yourself
low-bred.
III. Avoid provincialisms. There are certain
expressions peculiar to particular sections of the
country. For example, in New England, many
people are in the habit of interlarding their con-
versation with the phrase, " You see." In Penn-
sylvania and New York, the same use is made
of " You know. " And in the West and South,
phrases peculiar to those sections of the country
are still more common and ludicrous. Avoid all

these expressions, and strive after a pure, chaste,

and simple style.
IV. Avoid all ungrammatical expressions.
V. Avoid unmeaning exclamations, as, "O
my!" "O mercy!" &c.
VI. Never speak unless you have something
" A word
fitly spoken is like apples of
to say.

gold in pictures of silver."

VII. Avoid prolixity. Make your language
concise and perspicuous, and strive not to pro-

long your speech beyond what is necessary, re-

membering that others wish to speak as well as
yourself. Be sparing of anecdote and only re-
;

sort to it when you have

a good illustration of
some subject before the company, or when you
 STORY-TELLING. 203

have a piece of information of general interest.

To tell a story well, is a great art. To be te-

dious and prolix in story-telling, is insufferable.

To avoid this, do not attempt to relate every
minute particular but seize upon the grand
;

points. Take the following specimen of the

relation of thesame incident by two different
" You
persons :
see, I got up this morning,
and dressed myself, and came down stairs, and
opened the front door and O, if it didn't look
;

beautiful !
For, you see, the sun shone on the
dew, the dew, you know, that hangs in great

drops on the grass in the morning. Well, as the

sun shone on the dewdrops, it was all sparkling,
like so many diamonds; and it looked so in-

viting, you see, I thought I must have a walk.

So, you see, I went out into the street, and
got over the fence, the fence, you know, the
back side of the barn. Well, I got over it, and
walked into the grove, and there I heard the
blue jay, and cock-robin, and ever so many pretty
birds, singing so sweetly. I went along the
foot-path to a place where there is a stump,
the great stump, you know, James, by the side
of the path. Well, there, O, my what should
!

"
I see, but a gray squirrel running up a tree !

"
How much better the Early
following :

this morning, just as the sun was peeping over

204 RULES FOR CONVERSATION.

the and the green grass was all over spar-

hill,

kling with diamonds, as the sun shone upon the

dewdrops, I had a delightful walk in the grove,
listening to the sweet music of the birds, and
watching the motions of a beautiful gray squir-
rel,running up a tree, and hopping nimbly from
branch to branch." Here is the story, better
told, in less than half the words.
Never any particulars which would
specify
readily be understood without. In the relation
of this incident, all the circumstances detailed
in the first specimen, previous to entering the

grove, are superfluous ;

for if you were in the

grove early in the morning, you could not

get there without getting out of your bed, dress-
ing yourself, opening the door, going into the

street,and getting over the fence. The mo-

ment you speak of being in the grove early in

the morning, the mind of the hearer supplies all

these preliminaries ; and your specifying them

only excites his impatience to get at the point

of your story. Be careful, also, that you never
same anecdote the second time to the
relate the
same company neither set up a laugh at your
;

own story.
VIII. Never interrupt others while they are
speaking. Quietly wait till they have finished
what they have to say, before you reply. To
 RULES FOR CONVERSATION. 205

interrupt others in conversation is

very unman-
nerly.
IX. You will sometimes meet with very talk-

ative persons, who are not disposed to give you

a fair chance. Let them talk on. They will

be better pleased, and you will save your words

and your feelings.
X. Avoid, as much as possible, speaking of
yourself. When we person who is
meet a
always saying /, telling what he has done, and
how he does things, the impression it gives us
of him is " He thinks he
We
unpleasant. say,
knows every thing, and can teach every body.
He is
great in his own eyes. He thinks more
of himself than of every body else." True po-
liteness leads us to keep ourselves out of view,
and show an interest in other people's affairs.
XI. Endeavor to make your conversation

useful. Introduce some subject which will be

profitable to the company you are in. You

feel dissatisfied when you retire from company
where nothing useful has been said. But there
isno amusement more interesting, to a sensi-
ble person, than intelligent conversation upon
elevated subjects. It leaves a
happy impression
upon the mind. You can retire from it, and
lay your head upon your pillow with a quiet
conscience.
18
 206

CHAPTER XXVI.

INQUISITIVENESS.

THE inhabitants of New England have the

reputation of being inquisitive to a fault; and
perhaps with some justice. This disposition
grows out of a good trait of character, carried
to an extreme. comes from a desire after
It

knowledge. But becomes excessive,

this desire

when exercised with reference to matters which

it does not concern us to know. When it leads
us to pry into the concerns of others, from a
mere vain curiosity, it becomes a vice. There
are some people who can never be satisfied, till
they see the inside of every thing. They must
know the why and the wherefore of every thing

they meet with. I have heard an amusing anecdote

of this sort. There was a man who had lost his
nose. A
Yankee, seeing him, desired to know
how so strange a thing had happened. After

enduring his importunity for some time, the

man declared he would tell him, if he would

promise to ask him no more questions ;

to which
" the
"
the other agreed. Well," said man, it
 INQUISITIVENESS. 207

was " " /

bit off." Ah," replied the Yankee,
"
wish I knew who bit it off! This is a fair
specimen of the morbid appetite created by ex-
cessive inquisitiveness.
When inquisitiveness goes no farther than a
strong desire to obtain useful information, and
to inquire into the reason of things, or when
it desires information concerning the affairs of
others from benevolent sympathy, then it is a
valuable trait of character. But when the ob-
ject is to gratify an idle curiosity, it is
annoying
to others, and often leads the person who in-
dulges it into serious difficulty. And the more
it is
indulged, the more it craves. If you gratify
this disposition till it
grows into a habit, you
will find
very it difficult to control. You will

never be able to let any thing alone. You will

want look into every drawer in the house;

to
to open every bundle that you see and never ;

be satisfied till you have seen the inside of every

thing. This will lead you into temptation. It

can hardly be supposed that one who is so anx-
ious to see every thing should have no desire to

possess the things that are seen. Thus, what

began in curiosity may end coveting and
in

thieving. But if it does not lead you so far

astray as this, it will bring you into serious diffi-

culty with your parents, or your friends whose

208 INQUISITIVENESS.

guest you are for they will not be satisfied to

;

have their drawers tumbled, packages opened,

and every nice article fingered. This disposi-
tion, too, will lead you to inquire into the secrets
of your friends ;
and this will furnish a temp-
tation to tattling. What you have been atsuch
pains to obtain, you will find it difficult to keep
*
to yourself. You will want to share the rare
enjoyment with others. And when the story
comes round to your friend or companion, whose
confidence you have betrayed, you will, to your

great chagrin and mortification, be discarded.

A delicate sense of propriety will lead you to
avoid prying too closely into the affairs of others.
You will never do it from mere curiosity. But
if any of your friends so far make you a con-
fidant as to lead you to suppose that they need
your sympathy or aid, you may, in a delicate
manner, inquire farther, in order to ascertain
what aid you can render. You may, also, make
some general inquiries of strangers, in order to
show an interest in their affairs. But beyond
this, you cannot safely indulge this disposition.
 209

CHAPTER XXVII.

ON THE IMPORTANCE OF BEING ABLE TO

SAY NO.

IT often requires great courage to say NO.

But by being able promptly, on occasion, to
utter this little monosyllable, you may save your-
self a deal of trouble. If mother Eve had
known how to say no, she might have saved
herself and her posterity from ruin. And many
of her children, who have lost their character and
their all, might have been saved,
if they had

only had courage promptly to say NO.

Your
safety and happiness depend upon it.

Youare importuned by some of your com-

panions to engage in some amusement, or to

go on some excursion, which you know to be
wrong. You resolutely and promptly say NO,
at the outset, and there isthe end of it. But
if you hesitate, you will be urged and impor-
tuned, until you will probably yield and hav- ;

ing thus given up your own judgment, and vio-

lated your conscience, you will lose your power
of resistance, and yield to every enticement.
18*
210 SAYING NO.

Joseph has cultivated decision of character.

He never hesitates a moment when any thing

wrong is proposed. He rejects it

instantly. The
consequence is, his companions never think of
going to him, when they have any mischievous
scheme on foot. His prompt and decisive NO
they do not wish to encounter. His parents
can trust him any where, because they have no
fears of his being led astray. And this re-

lieves them of a load of anxiety.

Reuben is the opposite of this. He wishes
to please every body, and therefore has not

courage to say no to any. He seems wholly

unable to resist temptation. He is, therefore,
always getting into difficulty, always doing
something that he ought not, or going to some
improper place, or engaging in some improper
diversions, through the enticement of his com-
panions. His parents scarcely dare trust him
out of their sight, they are so fearful that he will
be led astray. He is thus a source of great
anxiety to them, and all because he cannot
say NO.
Now, let me beg of you to learn to say NO.
If you find any difficulty in uttering it, if your
tongue won't do its office, or if you find a "frog in
your throat," which obstructs your utterance,
go by yourself, and practise saying no, NO, NO !
 SAYING NO. 211

till you can articulate clearly, distinctly, and

without hesitation and have it always ready
;

on your tongue's end, to utter with emphasis to

every girl or boy, man or woman, or evil spirit,

that presumes to propose to you to do any thing
that iswrong. Only be careful to say it respect-
fully and courteously, with the usual prefixes and
suffixes, which properly belong to the persons to

whom you are speaking.

 212

CHAPTER XXVIII.

ON BEING USEFUL.

CAN you find any thing, in all the works of

Nature, which is not made for some use 1 The

cow gives milk, the ox labors in the field, the
sheep furnishes wool for clothing, and all of
them provide us with meat. The horse and the
dog are the servants of man. Every animal,
every little insect, has its place, and its work
to perform, carrying out the great design of its
Creator. And so it is with the inanimate crea-
tion. The earth yields its products for the use
of man and beast; and the sun, and the air,
and the clouds, (each in turn,) help forward the
work. And to how many thousand uses do we
It furnishes houses
put the noble, stately tree !

for us to live in, furniture for our convenience,

fuel to make us warm, ships to sail in, and to
bring us the productions of other lands. It

yields us fruit for food, and to gratify our taste.

And so you may go through all the variety of

animal and vegetable life, and you will find every
thing designed for some use. And, though
 ALL THINGS FOR USE. 213

there may be some things of the use of which

you are ignorant, yet you will find every thing

made with such evidence of design, that you

cannot help thinking it must have been intended
for some use.

Now, every thing in creation is designed for

if

some use, surely you ought not to think of being

useless, or of living for nothing. God made you
to be useful ; and, to answer the end of your
being, you must begin early to learn to be use-
" But how can I be useful ? "
ful. you may ask.
" I wish to be useful. I am anxious to be qual-
ified to fill some useful station in life, to be a
missionary or a teacher, or in some other way to
do good. But I do not see what good I can do
now." Though you may not say this in so

many words, yet I have no doubt that such

thoughts may often have passed through your
mind. Many people long to be useful, as they
suppose, but think they must be in some other
situation, to afford them the opportunity. This
is a great God, who made all crea-
mistake.

tures, has put every one in the right place. In

the place where God has put you, there you may
findsome useful thing to do. Do you ask me
what useful thing you can do ? You may find a
hundred opportunities for doing good, and being
useful, every day, if you watch for them. You
214 BEING USEFUL.

can be useful in assisting your mother you can ;

be useful in helping your brothers and sisters;

you can be useful in school, by supporting the
authority of your teacher, and by being kind and
helpful to your playmates. If you make it the

great aim of your life to be useful, you will never

lack opportunities.
I have seen young persons, who would take

great delight in mere play or amusement; but

the moment they were directed to do any thing
useful, they would be displeased. Now, I do
not object to amusement, in its proper place; for
a suitable degree of amusement is useful to the
health. But pleasure alone is a small object to
live for and if you attempt to live only to be
;

amused, you will soon run the whole round of

pleasure, and become tired of it all. But if you
make it your
great object to be useful, and seek
your chief pleasure therein, you will engage in
occasional amusement with a double relish. No
one can be happy who is not useful. Pleasure
soon satiates. One amusement soon grows gray,
and another is sought; till, at length, they all

become tasteless and insipid.

Let it be
your object, then, every day of your
life, to be useful to yourself and others. In the
" What useful
morning, ask yourself, things can
I do to-day 7 What can I do that will be a last-
 BEING USEFUL. 215

ing benefit to myself? How can I make myself

useful in the family? What can I do for my
father or mother? What for my brothers or
sisters ? And what disinterested act can I per-
form for the benefit of those who have no claim
upon me?" Thus you will cultivate useful
habits and benevolent feelings. And you will
find a rich return into your own bosom. By
making yourself useful to every body, you will
find every one making a return of your kind-
ness. You will secure their friendship and good
will, as well as their bounty. You will find it,

then, both for your interest and happiness to

BE USEFUL.
 216

CHAPTER XXIX.

ON BEING CONTENTED.

THE true secret of happiness is, to be content-

" " with
ed. Godliness," says the apostle Paul,
contentment, is
great gain." These two are

great gain, because, without them, all the gain

in the world will not make us happy. Young
people are apt to think, if they had this thing or
that, or if they were in such and such circum-
stances, different from their own, they would be
happy. Sometimes they think, if their parents
were only rich, they should enjoy themselves.
But rich people are often more anxious to in-
crease their riches than poor people are to be
rich; and the more their artificial wants are
more they " The
gratified, the are increased.

eye is not satisfied with seeing, nor the ear filled

with hearing." Solomon was a great king, so
rich that he was able to get whatever his heart
desired. He built great palaces for himself; he
filled them with servants he treasured up gold
;

and silver; he bought gardens, and vineyards,

and fields ;
he bought herds of cattle, with horses
 BEING CONTENTED. 217

and carriages he kept men and women singers,

;

and players on all sorts of instruments; what-

ever his eyes desired he kept not from them ; he
withheld not his heart from any joy but with it ;

all he was not satisfied. He called it all

" van-

ity and vexation of spirit." So you may set

your heart at rest, that riches will not make you

happy. Nor would you be any more happy, if

you could exchange places with some other per-
sons, who seem to you to have many more means
of enjoyment than yourself. With these things
that dazzle your eyes, they have also their trials ;

and if you take their place, you must take the

bitter with the sweet.
But young people sometimes think, if they
were only men and women, and could manage
for themselves, and have none to control them,

then they would certainly be happy, for they

could do as they please. But in this they are

greatly mistaken. There will then be a great

increase of care and labor; and they will find it
more difficult to do as they please than they do
now. If they have none to control them, they
will have none to provide for them. True, they
may then manage for themselves but they will
;

also have to support themselves. Those who

have lived the longest, generally consider youth
the happiest period of life, because it is com-
19
 BEING CONTENTED.

paratively free from trouble and care, and there

is more time for pleasure and amusement.
But there is one lesson, which, if you will

learn it in youth, will make you happy all your

days. It is the lesson which Paul had learned.
You know that he suffered great hardships in
travelling on foot, in various countries, to preach
the gospel. He was often persecuted, reviled,
defamed, beaten, and imprisoned. Yet he says,
" / have learned in whatsoever state I am there-
t

with to be content." There are several things

which should teach us this lesson. In the first
place, God, in his holy providence, has placed
us in the condition where we are. He knows
what is best for us, and what will best serve
the end for which he made us ;
and of all other

situations, he has chosen for us the one that

we now occupy. Who could choose so well
as he? And then, what can we gain by fret-

ting about it, and worrying ourselves for what

we cannot help ? We only make ourselves un-

happy. Moreover, it is very ungrateful and

wicked complain of our lot, since God has
to

given us more and better than we deserve. It is

better to look about us, and see how many things

we have to be thankful for ;
to look upon what we
have, rather than what we have not. This does
not, indeed, forbid our seeking to improve our
 BEING CONTENTED. 219

condition, provided we do it with submission to

the will of God. We ought to use all fair and
lawful means to this end; but not in such a

spirit of discontent and repining, as will make

us miserable if we are disappointed. If you
desire to be happy, then, BE CONTENTED.
 220

CHAPTER XXX.

UNION OF SERIOUS PIETY WITH HABITUAL

CHEERFULNESS.

IT is a mistake often made by young people,

to associate religion with a downcast look, a sad
countenance, and an aching heart. Perhaps the
mistakes of some good people, in putting on a

grave and severe aspect, approaching even to

moroseness, may have given some occasion for
this sentiment. I do not know, indeed, how
prevalent the sentiment is among the young. I
can hardly think it is common with those who
are religiously educated. As for myself, I well

remember that, in my childhood, I thought true

Christians must be the happiest people in the
world. There is no doubt, however, that many
pleasure-loving young people do look upon re-
ligion with that peculiar kind of dread which
they feel of the presence of a grave, severe maid-
en aunt, which would spoil all their pleasure.
And, I do not deny, that there are certain kinds
of pleasure which religion spoils ; but then it
first removes the taste and desire for them, after
 CHEERFUL PIETY. 221

which the spoliation is nothing to be lamented.

It is true, also, that there are some things in

religion which are painful. Repentance for sin

is a painful exercise self-denial is painful ; the

;

resistance of temptation is sometimes trying and ;

the subduing of evil dispositions is a difficult

work. But, to endure whatever of suffering
there is in these things, a saving in the end.
is

It is less painful than the tortures of a guilty

conscience, the gnawings of remorse, and the
fear of hell. It is easier to be endured than
the consequences of neglecting religion. If

you get a sliver in your finger, it is easier to

bear the pain of having it removed, than it is
to carry it about with you. If you have a de-
it is easier to have it extracted than
cayed tooth,
to bear the toothache. So it is easier to repent
of sin than to bear remorse and fear. And the
labor of resisting temptation, and of restraining
and subduing evil dispositions, is not so great
an interference with one's happiness as it is to
carry about a guilty conscience.
There is, however, nothing in true piety in-
consistent with habitual cheerfulness. There
is a difference between cheerfulness and levity.
Cheerfulness is serene and peaceful. Levity is
light and trifling. The former promotes even-
ness of temper and equanimity of enjoyment ;

19*
222 CHEERFUL PIETY

the latter drowns sorrow and pain for a short

time, only to have it return again with redoubled

power.
The and the promises and
Christian hope,
consolations of God's word, furnish the only
true ground of cheerfulness. Who should be
cheerful and happy, if not one who is delivered
from the terrors of hell and the fear of death,
who israised to the dignity of a child of God,
who has the hope of eternal life the prospect
of dwelling forever in the presence of God, in
the society of the blessed, and in the enjoy-
ment of perfect felicity ? But no one would as-
sociate these things with that peculiar kind of

mirth, which is the delight of the pleasure-lov-

ing world. Your sense of propriety recoils from
the idea of associating things of such high im-

port with rudeness, frolicking, and mirth. Yet

there is an innocent gayety of spirits, arising
from natural vivacity, especially in the period
of childhood and youth, the indulgence of
which, within proper bounds, religion does not
forbid.
There is a happy medium between a settled,
severe gravity and gloom, and frivolity, levity,
and mirth, which young Christians should strive
to cultivate. If you give unbounded license to
a mirthful spirit, and indulge freely in all man-
 CHEERFUL PIETY. 223

ner of levity, frivolity, and foolish jesting, you

cannot maintain that devout state of heart which
is essential to true piety. On the other hand,
if you studiously repress the natural vivacity of
youthful feeling, and cultivate a romantic kind
of melancholy, or a severe gravity, you will

destroy the elasticity of your spirits, injure your

health, and very likely become peevish and irri-

table, and of a sour, morose temper; and this

will be quite as injurious to true religious feel-
ing as the other. The true medium is, to unite
serious piety with habitual cheerfulness. Al-
ways bring Christian motives to bear upon your
feelings. The gospel of Jesus Christ has a
remedy for every thing in life that is calculated
to make us gloomy and sad. It offers the par-

don of sin to the penitent and believing, the

aid of grace to those that struggle against
an evil disposition, and succor and help against
temptation. It promises to relieve the believer
from fear, and afford consolation in affliction.
There no reason why a true Christian should
is

not be cheerful. There are, indeed, many

things, which he sees, within and without, that
must give him pain. But there is that in his
Christian hope, and in the considerations

brought to his mind from the Word of God,

which is able to bear him high above them all.
224 CHEERFUL PIETY.

Let me, then, earnestly recommend you to cul-

tivate a serious but cheerful piety. Let your
religion be neither of that spurious kind which
expends itself in sighs, and tears, and gloomy
feelings, nor that which makes you insensible
to all feeling. But while you are alive to your
own sins and
imperfections, exercising godly
sorrow for them, and while you feel a deep and
earnest sympathy for those who have no interest
in Christ, let your faith in the atoning blood
of Jesus, and your confidence in God, avail to

keep you from sinking into melancholy and

gloom, and make you cheerful and happy, while
you rest in God.
And now, gentle reader, after this long con-
versation, I must take leave of you, commend-
ing you to God, with the prayer that my book
may be useful to you, in the formation of a
well-balanced Christian character ; and that,
after you and I shall have done the errand for

which the Lord sent us into the world, we may

meet in heaven. GOD BLESS YOU!
 VALUABLE WORKS
PUBLISHED AND FOR SALE BY

GOULD, KENDALL & LINCOLN,

JJublisfjers, Booksellers & Stationers,
69 WASHINGTON STBEET.

CRUDEN'S CONDENSED CONCORDANCE,

COMPLETE CONCORDANCE
TO THE

HOLY SCRIPTURES.
BY

ALEXANDER CRUDEN, M. A.
A NEW AND CONDENSED EDITION, WITH AN INTRODUCTION
BY THE REV. DAVID KING, L. L. D
3"
DCT Cruden's Concordance has stood for more than a century, no!
only unrivalled but unapproached, in the department of biblical learning
to which it belongs.
has always been regarded as more important to ministers and theo-
It

logical students, than almost any other book except the Bible itself; and
yet it has hitherto been printed in so large a size, and so expeivsive form,
that a large portion, even of the clergy themselves, have not found it
within their ability to possess.
The work now offered to the public is not the result of a process by
which the original is divested of that which constituted its excellence,
bu*. isa full and fair copy of all that is valuable in Cruden as a Concor-
dance. The principal variation from the original consists in the exclu-
sion of the Bible Dictionary, which has long been an incumbrance to the
larger work, and the accuracy and value of which has been depreciated
by works of later date, containing recent discoveries, facts, and opinions
unknown to Cruden. The condensation of the quotations of Scripture,
arranged under their most obvious heads, while it diminishes the bulk
of the work, greatly facilitates the finding of any required passage.
Ministers, students in theology. Sabbath School teachers, and the pri-
vate Christian will gladly avail themselves of an indispensable book of
reference, furnished them in a style of so much beauty and compactness,
and at so low a price.
The publishers are confident that for accuracy it will exceed any other
book of the kind heretofore published, and the extremely low price at
which it is offered, induces them to believe that it will receive a liberal
n
atronage.
 SSCOZTO EDITION.

Apostolical aud Primitive Church;

POPULAR IN ITS GOVERNMENT AND SIMPLE IN ITS WORSHIP.

BY LYMAN COLEMAN.
With an Introductory Essay, by
Dr.
Augustus Neaniier,
of Berk
The Publishers have been favored with many highly commendatory notices
of this work, from individuals and public journals. The first edition found
a rapid sale : it has been republished in England, and received wit/I much
favor: it is universally pronounced to be standard authority on this sub-
ject; and is adopted as a Text Book in Theological Seminaries.

From the Professors in Andover Theol. Seminary.

Tne undersigned are pleased to hear that you are soon to publish a
new edition of the 'Primitive Church,' by LXMAN COLEMAN. They re-
gard this volume as the result of extensive and original research as ;

embodying very important materials lor reference, much sound thought

and conclusive argument. In their estimation, it may both interest and
instruct the intelligent layman, may be profitably used as a text-book
for theological students, and should especially form a part of the libraries
of clergymen. The Introduction, by NEANDER, is of itself sufficient to
recommend ihe volume to the literary public.
LEONARD WOODS, BELA B. EDWARDS,
RALPH EMERSON, EDWARDS A. PAKK.
From the Professors in Auburn Theol. Seminary.
'

The work of the Rev. LYMAN COLEMAN, on The Apostolical and

Primitive Church,' we regard as a faithful exhibition of testimonies on
Ihe primary organization and government of the Christian church, and
on tne progress of subsequent changes and although in our inferences
;

in favor of a popular government, we might incline more than the author

to a representative instead of a pure democracy, we cannot but welcome
the publication as seasonable, and as furnishing a desirable means of
correct information 011 the subject which has been too much neglected in
the training of theological students, of ministers, and of people in the
Congregational and Presbyterian churches.
HENRY MILLS,
Prof. Biblical Criticism
BAXTER DICKINSON,
Prof. Sacred Rhetoric and Pastoral Theology

From
the Professors in Ya!e College.
The undersigned consider the Rev. L. COLEMAN'S work on the Apos-
tolical and Primitive Church, as being, in genera!, correct in sentiment,
judicious in the exposition of the Scriptures, and both copious and fair
in citations from the early ecclesiastical writers. As a book of reference
itpossesses great value; and, we think, it might be used advantageously
as a text-book in lectures to theological students.
JAMES MURDOCK, CHAUNCEY A. GOODRICH.
NATH'L W. TAYLOR, JAMES L. KINGSLES.
LEONARD BACON.
From John Harris, D. D., Author of Mammon,' etc.
'

need not say that the perusal of your work has very highly gratified
I

me, as it must have done numbers besides. Its well digested and rightly
applied learning, catholic spirit, and comprehensive plan, cannot fail to
place it among standard works in its particular department, and to ren-
der it subservient to the final triumph of scriptural Christianity. I shall
Certainly make it a class book on the subject on which it treats.
Yours, respectfully, JOHN HARRIS
 THE PSALMIST :

of
FOR THE USE OF THE BAPTIST CHURCHES.
BY BARON STOW AND S. F. SMITH.
ASSISTED BY
WILLIAM R. WILLIAMS, New York; GEOEQB B. IDE, RUFUS W. GRISWOLD
Pennsylvania STEPUEX P. HILL, Maryland; JAMES B. TAYLOK,
;

Virginia; JOHN L. DAGO, Alabama; WILLIAM T. BRANTLY,

South Carolina; R. B. C. Ho WELL, Tennessee;
SAMUEL W. LYND, Ohio.
O"~ The publisher* would inform all interested, that this work has become
THE BOOK of the Baptist denomination, iiaving been introduced into every
State in the Union and the British provinces. Within eighteen montht
from its first publication, over FIFTY THOUSAND COPIES WERE ISSUED.
As a collection of hymns it stands unrivalled.
The following notice, from the Miami Association, of Ohio, is but a speci-
men of a host of others, received by the publishers.
The Committee appointed upon a hymn book, have attended
to report
to the duty assigned them, and report the following as their views. For
several reasons, the Committee recommend to the attention of the church-
es the new work, called The Psalmist,' as worthy of special patronage.
'

1. It is exceedingly desirable that our whole denomination should use,

in the praises of the sanctuary, the same psalms, hymns, and spiritual
songs. To secure uniformity, we prefer The Psalmist,' because it is
'

strictly, and from the foundation, designed for the use of Baptist church-
es, is not surpassed by any hymn book in the world, and the propri-
etorship is wholly Baptist, by which the greatest facilities can be furnished
for its introduction to the churches, and the perpetuity of its publication.
2. It has been prepared with the greatest care, lu no instance has a
hymn book gone through so thorough a revision and the influence which
;

is rationally exerted in its favor by the committee of revision, by the

known qualification of the editors, by the popularity of the Boston pub-
lishers, and by the fact that it is connected with the series of the Am.
Bap. Pub. Society, will necessarily give it an ultimate circulation
greater than that of any other similar work in the churches. 3. It is a
book of very superior merits, and probably will not need any important
emendation for a long period to come. The Committee, therefore, rec-
ommend to the churches the adoption of this work, as well calculated to
elevate the taste and the devotion of the denomination.
All of which is respectfully submitted,
S. W. LYND, C/iairman

COMPANION FOR THE PSALMIST.

CONTAINING ORIGINAL MUSIC.
The Psalmist,' of peculiar character and metre,
'
Arranged for hymns in

BY N. D. GOULD.
This work designed, and the music has been written, expressly to
is
meet the wants of those who use ' The Psalmist.' It is adapted to the
numerous beautiful hymns of peculiar metre, which are embraced in that
collection, few of which are to be found in other hymn books, and to none
of which have any tunes been hitherto adapted. They are simple, and
*uitable for either pnvate, social, or public devotion.
 Notes*

THE POUR GOSPELS, WITH NOTES.

Chiefly Explanatory intended principally for Sabbath School Teachers
;

and Bible Classes, and as an Aid to Family Instruction.

By HENRY J. RIPLEY, Newton Theol. Ins.
Seventh Edition.

K~r~ This work should be in the hands of every student of the Bible, especially
every Sabbath school and Bible class teacher. It is prepared with special
reference to this class of persons, and contains a mass of just the kind of
information wanted.

The undersigned, having examined Professor Ripley's Notes on fne

Gospels, can recommend them with confidence to all who need such
helps in the study of the sacred Scriptures. Those passages which all
can understand are left ' without note or comment,' and the
principaj la-
bor is devoted to the explanation of such parts as need to be explained
nnd rescued from the perversions of erronsts, both the ignorant and the
learned. The practical suggestions at the close of each chapter, are not
ilie least valuable portion of the work. Most cordially, for the sake of
truth and righteousness, do we wish for these Notes a wide circulation.
BARON STOW, R. H. NEALE, R. TURNBULL,
DANIEL SHARP, J. W. PARKER. N. COLVER.
WM. HAGUE, R. W. CUSHMAN,

ACTS OF THE APOSTLES, WITH NOTES.

Chiefly Explanatory. Designed for Teachers in Sabbath Schools
and Bible Classes, and as an Aid to Family Instruction.
By Prof. HENRY J. RIPLEY.
The external appearance of this book, the binding and the printed!
it is a pleasant thing for the eyes to behold.' On examining the
'
page,
contents, we are favorably impressed, first, by the wonderful perspicuity,
simplicity, and comprehensiveness of the author's style secondly, by
;

the completeness and systematic arrangement of the work, in all its parts,
the remarks on each paragraph being carefully separated from the ex-
' '

position thirdly, by the correct theology, solid instruction, and consistent

;

explanations of difficult passages. The work cannot fail to be received

with favor. These Notes are much more full than the Notes on the Gos-
pels, by the same author. A beautiful map accompanies them. Reflector.

SCRIPTURE NATURAL HISTORY.

Containing a descriptive account of Quadrupeds, Birds, Fishes, Insect*,
Reptiles, Serpents, Plants, Trees, Minerals, Gems, and precious
Stones, mentioned in the Bible. By WM. CARPENTER,
London ;
with Improvements. By G. D. ABBOTT.
Illustrated hy numerous Engravings:
also, Sketches of Palestine.
 SABBATH SCHOOL CLASS BOOK.
Comprising copious Exercises on the Sacred Scriptures. By E. LINCOI.H
Ke vised and improved by an eminent
Clergyman,
and a Superintendent.

Having examined your Sabbath School Class Book, it gives us

pleas-
express our satisfaction with its design and execution. The reat
re to
.

which a good class book accomplishes, consists in

benefit guiding the
mind of the scholar in the study of his
lesson, and in suggesting topics of
conversation to the teacher. To this end we think
your work is well
adapted having avoided, in a great degree, the evils of extreme redun-
;

dance or conciseness. WM. HAGUE, H. MALCOM,

E. THRESHER, BAHOX STOW.

LINCOLN'S SCRIPTURE QUESTIONS.

With the Answers annexed, giving, in the language
e
the Sacred Vol
,.

ume, interesting portions of the History, and a coiiu^e View of

the Doctrines and Duties exhibited in the Bible.

Where Bibles cannot be furnished to each scholar, the Scripture Ques-

tions may be used with convenience, as the answers are printed.

MALCOM'S BIBLE DICTIONARY.

A Dictionary of the mosl important Names, Objects, and Terms, found
in the Holy Scriptures; intended
principally for Sunday School
Teachers and Bible Classes. By H. MALCOM, D. D.
Illustrated by thirty-nine Engravings on
Wood, and a Map of Palestine

From the Minutes of t/ie Boston Association.

Believing that the advantages of Sabbath School and Bible Class in-
struction, depend greatly on the intelligence of their teachers, and that
the extended circulation of Malcom's Bible Dictionary would conduce to
their better qualification, Resolved, That this work be recommended to
the patronage of the friends of early religious instruction.

HAGUE'S GUIDE TO CONVERSATION

ON THE NEW TESTAMENT.
Designed for the Use of Bible Classes and Sabbath Schools.
Vol. I. Matthew, Vol. II. John.
By Rev. WILLIAM HAGUE.
The object of this work
is twofold: 1st To facilitate the efforts of
the teachers in communicating instruction to their classes 2d. To ex- :

cite a spirit of inquiry among the classes themselves. To this end, such
questions are asked as are adapted fo lead the mind to think, and only
such as the scholar, with the Bible in his hand, may be expected to
answer, by the aid of his own reflecting powers. The questions are
interspersed with familiar remarks, which are designed to convey to the
scholar such information as may not be within his reach, and also to
Jceep up a continuout conversation between the teacher and the class.
 THE KAREN APOSTLE;
Or, Memoir of Ko THAH-BYTT, the first Karen convert, with notices
concerning his Nation. With maps and plates. By the
Rev. FRANCIS MASON, Missionary. American
edition. Edited by Prof. H. J. RIPLEY,
of Newton Theol. Institution.
Second Thousand.

O" This is a work of thrilling interest, containing the history of a

remarkable man, and giving, also, much information respecting the
Karen Mission, heretofore unknown in this country. It must be sought
for, and read with avidity by those interested in this most interesting
mission. It gives an account, which must be attractive, from its novelty,
of a people that have been but hule known and visited by missionaries,
till within a few
years. The baptism of Ko Thah-Byu. in 1828, was the
beginning of the mission, and at the end of these twelve years, twelve
hundred and seventy Karens are officially reported as members of the
churches, in good standing. The mission has been carried on preemi-
nently by the Karens themselves, and there is no doubt, from much
touching evidence contained in this volume, that they are a people pecu-
liarly susceptible to religious impressions. The account of Mr. Mason
must be interesting to every one.

MEMOIR OF ANN H. JUDSON,

LATE MISSIONARY TO BURMAH.
BY REV. JAMES D. KXOWLES.
A New Edition.
We are particularly gratified to perceive a new edition of the Memoirs
of Mrs. Judson. She was an honor to our country one of the most
noble-spirited of her sex. It cannot, therefore, be surprising, that so
many editions, and so many thousand copies of her life and adventures
have been sold. The name the long career of suffering the self-
sacrificing spirit of the retired country-girl, have spread over the whole
world ; and the heroism of her apostleshlp and almost martyrdom, stands
out a living and heavenly beacon-fire, amid the dark midnight of ages,
and human history and exploits. She was the first woman who resolved
to become a missionary to heathen countries. American Traveller.
This is one of the most interesting pieces of female biography which
has ever come under our notice. No quotation, which our limits allow,
would do justice to the facts, and we must, therefore, refer our readers to
the volume itself. It ought to be immediately added to every family
library. London Miscellany.

PRICE REDUCED.

MALCOM'S TRAVELS IN SOUTH-EASTERN ASIA.

Embracing Hindpstan, Malaya, Siam, and China with notices of nu-
;

merous Missionary Stations and a full account of the Burman

;

Empire with Dissertations, Tables, &c. Two volumes

;

in one, beautifully illustrated. Sixth edition.

By HOWARD MALCOM. D. D.
O" The work has received the highest commendation from the press ;

and the best proof of the estimation in which it is regarded, is in the unex-
ampled sale of the work. Nearly FOUR THOUSAND copies were sold within
one year from its first appearance. In its mechanical execution it ur
passes any similar work ever attempted in this country.
8
 MEMOIR OF
GEORGE DANA BOAEDMAN,
Late Missionary to Burmah, containing much intelligence relative t
the Burman Mission. By Rev. ALONZO KING. A New Edition.
With an Introductory Essay, by a distinguished Clergyman.
Embellished with a Likeness ;
a beautiful Vignette,
representing the baptismal scene just before
his death and a drawing of his Tomb,
;

by Rev.
taken H. MALCOM, D. D.
No one can read the Memoir of Boardman, without feeling that the
religion of Christ is suited to purify the affections, exalt the purposes, and
give energy to the character, Mr. Boardman was a man of rare excel-
lence, and his biographer, by a just exhibition of that excellence, has
rendered an important service, not only to the cause of Christian missions,
but to the interests of personal godliness. BARON STOW.

LIFE OF PHILIP MELANCTHON.

COMPRISING AN ACCOUNT OF THE REFORMATION.
BY F. A. COX, D. D., LL. D.
This isa neat edition of a work, which has obtained in England a
permanent reputation. The acquaintance, which many in this country
have formed with its author, will induce them to read the book with in-
creased interest. It is well written, in a style, which, though flowing
and ornate, is not turgid. It shows all the learning which is appropriate
to the subject, without an offensive display. The facts concerning Me-
liincthon are detailed with clearness, and a lucid view is presented of the
principal personages and events of the age. From no other book, within
the same compass, could a better knowledge of the rise and progress of
the Reformation be obtained. For this reason, as well as for the attrac-
tions which belong to the character of Melancthon, the book is valuable
C/iristian Review.

WINCHELL'S WATTS.
An Arrangement of the Psalms and Hymns of Watts, with a Supplement.

WATTS AND IIIPPON.

The Psalms and Hymns of Dr. Watts, arranged by Dr. Rippon, with
Dr. RIPPON'S SELECTIONS, in one volume, new edition, cor-
rected and improved by Rev. C. G. SOMMEK.S, N. Y.

JAMES'S CHURCH-MEMBER'S GUIDE.

With an Introductory Essay, by Rev. H. WINSLOW.

N E S I MU S :

OR, THE APOSTOLIC DIRECTION TO CHRISTIAN MASTERS

IN REFERENCE TO THEIR SLAVES.
An eminent statesman of the South writes :It is just and philosoph-
'

ical, free from fanaticism, and enlightened by the pure spirit of Chris-
tianity, as well as by correct general information on slavery. It is the
pious friend of both master and slave and this is wise beyond almost
;

all Northern treatises.' 9

 DR. HARRIS'S WORKS.

Probably no wnter of modern times has so much engaged the public mind as
Dr. Harris. All his works have been favorably received, extensively re-
iriewed) and both the style and spirit highly recommended.

MISCELLANIES;
CONSISTING PRINCIPALLY OF SERMONS AND ESSAYS.
By J. HARRIS, D. I) With an Introductory Essay
and Notes, by JOSEPH BELCHER, D. D.

THE GREAT COMMISSION;

The Christian Church constituted, and charged to convey the Gospel to
he World. With an Introductory Essay, by the
Rev. WM. R. WILLIAMS, D. D
Fourth Thousand.

THE GREAT TEACHER;

Or, Characteristics of our Lord's Ministry. With an Introductory
Essay, by HEMAN HUMPHRBT, D. D.
Ninth Thousand.

MAMMON ;

Or, Covetousness the Sin of the Christian Church. A Prize Essay.

Seventh Thousand.

UNION ;

Or, the Divided Church made One. Second Thousand.

ZEBULON ;

A Prize Essay on the Condition and Claims of Sailors.

THE ACTIVE CHRISTIAN ;

A Selection from the Writings of J. HARRIS, D. D.

VITAL CHRISTIANITY:
ESSAYS AND DISCOURSES ON THE RELIGIONS OP MAN
AND THE RELIGION OF GOD.
By ALEXANDER VINET, D. D., Professor of Theology in Lausanne,
Switzerland.

TRANSLATED, WITH AN INTRODUCTION,

By Rev. ROBERT TTJRNBULL, Boston.

THE SAINT'S EVERLASTING REST.

By the Rev. RICHARD BAXTBR.
JO
 THE BAPTISMAL QUESTION.
Containing Messrs. COOKE and TOWNE'S Hints to an Inquirer, on
'

the Subject of Baptism,' a Review of the Hints,' by the '

Rev. WILLIAM HAGUE, with a Rejoinder,' by '

COOKE and TOWNE, and Mr. HAGUE'S

Examination of the Rejoinder.

BAPTISM ITS OWN WITNESS.

Or, Reflections suggested by reading
'
The Baptized Child.' By Rej
WM. HAGUE, Pastor of Federal St. Baptist Church, Boston.

JEWETT ON BAPTISM.
The Mode and Subjects of Baptism. By MILO P. JEWETT, A. M.
late professor in Marietta College, and a licensed ministei
of the Presbyterian Church.
Tenth Thousand.

THE SACRED MINSTREL.

A Collection of Church Music, consisting of Psalm and Hymn Tunes,
Anthems, Sentences, Chants, &c., selected from the most
popular productions of nearly one hundred
different authors in this and other
ountries. By N. D. GOULD.

NATIONAL CHURCH HARMONY.

BY N. D. GOULD.

A NEW GUIDE FOR EMIGRANTS TO THE WEST.

By JOHN M. PECK, of Illinois.

We earnestly wishmost excellent work was in the hands of those

this
hundreds of Kmis;rants, who are now about town, and intend to *o
'
West.' The adv"ice aiid information contained in these three hundred
nnd seventy-four pages are really invaluable, and, if attended to, would
*ave an immense amount of time, trouble, and last, not least, money.
The. author rimy be depended upon having had every opportunity loi
;

gathering facts and knowledge on the subject. N. Y. Messenger.

CHRISTIAN REVIEW 8 Vok

Edited by J. D. KNOWLES, BARNAS SEARS, and S. F. SMITH.

T^ A few complete sets for sale at the low price of eight dollars per
set odd volumes,
;
one dollar and fifty cents each, except for the first
which cannot be sold separate.
11
 ELEGANT MINIATURE VOLUMES.
Gilt Edges and beautifully ornamented Covers.

DAILY MANNA,
For Christian Pilgrims. By Rev. Baron Stow.

THE YOUNG COMMUNICANT.

A Aid to the Right Understanding and Spiritual Improvement of the
Lord's Supper.

THE BIBLE AND THE CLOSET.

Edited by Rev. J. O. Choules.

THE MARRIAGE RING;

Or, How to make Home Happy. By J. A. James

LYRIC GEMS.
A Collection of Sacred Poetry. Edited' by Rev. S. F. Smith.

THE CYPRESS WREATH.

A Book of Consolation for those who Mourn. Edited by Rev. Rufus
W. Griswold.
THE CASKET OF JEWELS.
For Young Christians. By J. Edwards and J. A. James.

THE MOURNER'S CHAPLET.

An Offering of Sympathy for Bereaved Friends. Selected from Ameri
can Poets. Edited by John Keese.

THE ACTIVE CHRISTIAN.

From the Writings of John Harris, D. D.

THE FAMILY CIRCLE.

Its Affections and Pleasures. Edited by H. A. Graves.

THE FAMILY ALTAR.

Or the Duty, Benefits, and Mode of Conducting Family Worship.

THE ATTRACTIONS OF HEAVEN.

Edited by Rev. H. A. Graves.

Jiy Sets of the above, put up in neat boxes, convenient for packing, and
"
forming a beautiful Miniature Library." 12 Vols.

DOUBLE MINIATURES.
THE WEDDING GIFT ;
or the Duties and Pleasures of Domestic Life.
Containing the Marriage Ring and the Family Circle. 1 vol.
THE YOUNG- CHRISTIAN'S GUIDE
to the Doctrines and Duties of
a Religious Life. Containing the Casket of Jewels and The Active Chris-
tian. 1vol.
THE MOURNER COMFORTED, Containing the Cypress Wreath, by
Rev. R. W. Griswold, and the Mourner's Chaplet. by John Keese. 1 yol.
12
 VALUABLE WORKS
PUBLISHED AND FOR SALE BT

GOULD, KENDALL & LINCOLN,

, jSosksellers # Stationers,
59 WASHINGTON STREET,

THE

ELEMENTS OF MORAL SCIENCE,

BY FRANCIS WAYLAND, D. D.
President of Brown University, and Professor of Moral Philosophy
Twenty- Sixth Thousand.
O 3"
This work has been extensively and favorably reviewed in the leading
periodicals of the day, and has already been adopted as a class-book in most
of the collegiate, theological, and academical institutions of the country.
From the Biblical Repository.
" The work of Dr.
Wayland has arisen gradually from the necessity
of correcting the false principles and fallacious reasonings of Paley. It
is a radical mistake, in the education of youth, to permit any book to be
used by students as a text-book, which contains erroneous doctrines,
especially when these are fundamental, and tend to vitiate the whole
system of morals. We have been greatly pleased with the method
which President Wayland has adopted he goes back to the simplest
;

and most fundamental principles and, in the statement of his views, he

;

unites perspicuity with conciseness and precision. In all the author's

leading fundamental principles we entirely concur."
From Rev. Wilbur Fisk, Pres. of
tlie Wesleyan University.

" I have examined

it with
great satisfaction and interest. The work
was greatly needed, and is well executed. Dr. Wayland deserves ihu
grateful acknowledgments and liberal patronage of the public. I need

say nothing further to express my high estimate of the work, than that
we shall immediately adopt it as a text-book in our university."
From Hon. James Kent, late Chancellor of New York.
" The work has been read
by me attentively and thoroughly, and I
think very highly of it. The author himself is one of the most estimable
of men, and I do not know of any ethical treatise, in which our duties to
God and to our fellow-men are laid down with more precision, simplic-
ity, clearness, energy, and truth."

From the Literary and Theological Review.

" This is a new work on
morals, for academic use, and we welcome
itwith much satisfaction. It is the result of several years reflection and1

experience in teaching, on the part of its justly distinguished author ;

and if it is not perfectly what we could wish, yet, in the" most important
respects, it supplies a want which has been extensively felt. It is, we

think, substantially sound in its fundamental principles and being com-

;

prehensive and elementary in its plan, and adapted to the purposes of

Distinction, it will be gladly adopted by those who have fur a loug time
bcn dissatisfied with Ihe existing works of Palsy "
 THE ELEMENTS OF
MORAL SCIENCE, ABRIDGED.
ADAPTED THE AND TO USE OF SCHOOLS ACADEMIES.
Tioentieth Thousand.
O~ The attention of Teachers and School Committees is invited to this
valuable work. It has received the unqualified approbation of all who have
examined it ; and it is believed to be admirably adapted to exert a wholesome
influence on the minds of the young, and lead to the formation of correct
moral principles.
From the North- American Revieiv.
" Dr. Wa viand has published an
abridgment of his work, for the use
of schools. Of this
step we
can hardly speak too highly. It is more than
time that the study of moral philosophy should be introduced into all our
institutions of education. We
are happy to see the way so auspiciously
opened for such an introduction. It has been not merely abridged, but
'

also re-written." 1
We
cannot but regard the labor as well bestowed.
From the Christian Witness.
" We speak that we do know, when we express our high estimate of
Dr. Wayland's ability in teaching Moral Philosophy, whether orally or
by the book. Having listened to his instructions, in this interesting de-
partment, WQ can attest how lofty are the principles, how exact and
severe the argumentation, how appropriate and strong the illustrations
which characterize his system and enforce it on the mind."
From the Mercantile Journal.
" The work of which this volume is an
abridgment, is well known as
one of the best and most complete works on Moral Philosophy extant
and is in a fair way of superseding Paley, as a text-book in our higher
seminaries. The author is well known as one of the most profound
scholars of the age. That the study of Moral Science, a science which
teaches goodness, should be a branch of education, not only in our col-
leges, but in our schools and academies, we believe will not be denied.
The abridgment of this work seems to us admirably calculated for the
purpose, and we hope it will be extensively applied to the purposes for
which it is intended."
From the Christian Secretary.
" So far as we have to examine the two works of Dr. Way-
been able
land, we must we
are quite as well pleased with the smaller
say, that
as with the larger. The work,
the author himself says, has been not
merely abridged, it has been re-written. It is written in a style well
suited to the comprehension of youth. The rllastrations are apt and
striking. The work is divided into short chapters, as it should be, to
suit for a class-book for the young."

Ftom the Evening Gazette.

" We hail the to supply the defi-
abridgment as admirably adapted
ciency which has long been fell in common school education, the study
of moral obligation. Let the child early be taught the relations it sustain*
to man and to its Maker, the first acquainting it wilh the duties owed to
society, the second with the duties owed to God. and who can foretell
how many a sad and disastrous overthrow of character will be prevent-
"
ed, and how elevated and pure will be the sense of integrity and virtue?
From the Daily Advocate.
" a work of the highest and purest order of intellect. It is meta-
It is

physics reduced to practical common sense, and made subservient to

Christianity. The original work has acquired for its profound and phil-
osophic author, a large addition to his intellectual reputation, and
the
abridgment, which is entirely re-written, judiciously adapted to common
undemanding*. It would be a valuable addition to our high schools.*
2
 ELEMENTS OF POLITICAL ECONOMY.
BY FRANCIS WAYLAND, D. D.
Tenth Thousand.

O 2"

and has an
This work is
extensive sale.
adopted as a text-book in many of our principal Colleges

Extract from the Preface.

" His which any one who chooses
object has been to write a book,
may understand. He
has, therefore, labored to express the general prin-
ciples in the plainest manner possible, and to illustrate them by cases
with which every person is familiar. It has been to ihe author a source
of regret, that the course of discussion in the following pages, has,
unavoidably, led him over ground which has frequently been the arena
of political controversy. In all such cases, he has endeavored to state
what seemed to him to be truth, without fear, favor, or affection. He is
conscious to himself of no bias towards any party whatever, and he
thinks that he who will read the whole work, will be convinced that he
has been influenced by none."

THE ELEMENTS OF
POLITICAL ECONOMY ABRIDGED.
ADAPTED TO THE USE OF SCHOOLS AND ACADEMIBS.
Fifth Thousand.

the work has been wholly re-written^ and an attempt has been made to adapt
it to the attainments of youth.
" The work of the author, on Political Economy, hns already
original
been noticed on our pages and the present abridgment stands in no
;

need of a recommendation from us. "We may be permitted, however,

to say, that both the rising and risen generations are deeply indebted to
Dr. Wayland, for the skill and power he has put forth to bring a highly
important subject distinctly before them, \vithin such narrow limits.
Though abridged for the use of academies,' it deserves to be introduced
'

into every private family, and to be studied by every man who has an
interest in the wealth and prosperity of his country. It is a subject little

understood, even practically, by thousands, and still less understood

theoretically. It is to be hoped, this will form a class-book, and be faith
fully studied in our academies and that it will find its way into every
;

family library not there to be shut up unread, but to afford rich material
;

for thought and discussion in the family circle. It is fitted to

enlarge the
mind, to purify the judgment, to correct erroneous popular impressions,
and assist every man in forming opinions of public measures, which will
abide the test of time and experience." Boston Recorder.
" An
abridgment of this clear, common sense work, designed for the
we of academies, is just published. We
rejoice to see such treatises
spreading among the people and we urge all who would be intelligent
;

freemen, to read them. New York Transcript.

1 '

" We can say, with safety, that the topics are well selected and ar-
ranged that the author's name is a guarantee for more than usual excel-
;

lence. We
wish it an extensive circulation." New York Observer.
" It is well
adapted to high schools, and embraces the soundest system
of republican political economy of any treatise extant." Daily Advocate.
 THE CICERONIAN:
OR THE

PRUSSIAN METHOD OF TEACHING

THE
LATIN LANGUAGE.
ADAPTED TO THE USE OF AMERICAN SCHOOLS.
BY B. SEARS.

Tin s work has been recently published, and already introduced into several of th<
best schools in the country, and approved by all who have examined it. It i
confidently commended to teachers as the best work for commencing the iturt;
of the Latin language.

From the Professors in Harvard University.

We beg leaveto observe, that we consider this book a ven
valuable addition to our stock of elementary works. Its grea
merit is, that it renders the elementary instruction in Latin less
mechanical, by constantly calling the reasoning power of th(
pupil into action, and gives, from the beginning, a deeper insighi
into the very nature, principles, and laws not only of the Lath:
language, but of language in general. If the book required anj
other recommendation besides that of being the work of so thor
ough and experienced a scholar as Dr. Sears, it would be this
that the system illustrated in it is not a mere theory, but has beer
practically tested by many able instructors in Germany. W(
wish that the same trial may be made here.
Very respectfully yours, CHARLES BECK,
Cambridge, Oct. 2, 1S44. C. C. FELTON.
From S. H. Taylor, Principal of 1
Phillips Academy, Andover.
I have examined, with much pleasure and profit, the Cicero- '

nian,' prepared by Dr. Sears. It is admirably adapted to make

thorough teachers and thorough pupils. It requires of the teachei
a precise and intimate acquaintance with the minutiae of th<
Latin tongue, and induces in the pupil habits of clost
necessarily^
thought and nice discrimination. The plan of the work is excel
lent, as it constantly calls the attention of the pupil to the peculiai
construction and idioms of the language ; and, by a system ol
constant reviews, keeps the attention upon them till they an
permanently fixed. The pupil who shall go through this book ir
the manner pointed out in the plan of instruction, will kno~
more of the Latin than most do who have read volumes.
Andover, Oct. 3, 1844. S. H. TAYLOR.

From the Messrs. Abbott, New York.

Gentlemen We have examined the Ciceronian,' and hav(
:
'

made some use of it in our institution. We intend to introduc(

it more fully, considering it, as we do, a very valuable aid ii

teaching the elements of the Latin tongue.

Yours respectfully, JACOB ABBOTT,
New York, Oct. 8, 1844. GORHAM D. ABBOTT.
 THE CICERONIAN.
OPINION OF THE PRESS.
From the Christian Review.
The 'Ciceronian' is based on the principles of a work published
by Dr. Ernest Kuthardt, of Bresleau. The Prussian Minister of
Education was so much pleased with it as to order a copy for
every gymnasium in the kingdom he at the same time called
;

the attention of teachers to its merits, and the consequence has

been, a very general approbation of the method, and its adoption
in about a hundred gymnasia.
The book is peculiarly fitted for young learners, and is eminently
adapted to make thorough linguists and independent scholars.
We recommend to all teachers of the languages, to avail them-
selves of the earliest opportunity to become acquainted with its
contents.
From the Biblical Repository.
Professor Seai-s is one of the ripest scholars, and we scarcely
know a work accomplished by him, more important than the
preparation of this little volume.
The only fear we have about it is, that it will not be appreci-
ated ; that teachers, care-loving teachers, will still prefer the old
way with which they are familiar, so very few instructors are
willing to take pains and spend time with their scholars.
The method explained in the 'Ciceronian is unquestionably the
'

very best method of making effective Latin scholars. Would

that it were commenced and pursued in all our schools.

From the Baptist Memorial.

A work much needed our elementary books in Latin are
;

meagre affairs we have tried them in teaching, and felt how

;

much there was yet to be attained in smoothing the pathway to

the acquirement of the Latin tongue. We are ourselves using
this book in instruction, and can confidently advise its adoption.

From the New England Puritan.

This is an admirable work of the kind. The author very justly
remarks, that "in languages, no less than in mathematics, those
commentaries which give to the student the result, without the
labor of the process, are ruinous to scholarship." The literary
gentlemen at Andover and Newton have laid our youthful lin-
guists under many obligations, by furnishing the helps, and
creating a taste for a severe but successful prosecution of their
studies.
From the Christian Watchman.
This is a beautifully executed volume, and one which, if we
mistake not, has long been a desideratum in the primary classical
department of the schools of this country. We
most cordially
recommend the ' Ciceronian,' both for its plan and its valuable
selections, to classical teachers and students, and also to rusty
graduates, who may begin to find that it is time to repair some of
the mistakes of their early classical training. With such we
heartily sympathize.
 THB
YOUNG LADIES CLASS BOOK. 5

A Selection of Lessons for Reading in Prose and Verse.

BY EBENEZER BAILEY, A. M.
Late Principal of the Young Ladies' High School, Boston.

Stereotype Edition

From the Principals of the Public Schools for Females, Boston.

" GENTLEMEN :We have examined the Young Ladies' Class Book
with interest and pleasure with interest, because we have felt the want
;

of a Reading Book expressly designed for the use of females and with ;

pleasure, because we have found it well adapted to supply the deficiency.

In the selections for a Reader designed for boys, the eloquence of the bar,
the pulpit, and the forum may be laid under heavy contribution ; but such
selections, we conceive, are out of place in a book designed for females.
We have been pleased, therefore, to observe, that in the Young Ladies'
Class Book snch pieces are rare. The high-toned morality, the freedom
from sectarianism, the taste, richness, and adaptation of the selections,
added to the neatness of its external appearance, must commend it to all;
while the practical teacher will not fail to observe that diversity of style,
together with those peculiar points, the want of which, few, who have
nut felt, know how to supply. Respectfully yours,
BARNUM FIELD,
R. G. PARKER,
ABRAHAM ANDREWS,
CHARLES Fox."
From the Principal of the Mount Vernon School, Boston.
" I have examined with much interest the
Young Ladies' Class Book,
by Mr. Bailey, and have been very highly pleased with its contents. It
is my intention to introduce it into my own school as I regard it as not
;

only remarkably well fitted to answer its particular object as a book of

exercises in the art of elocution, but as calculated to have an influence
upon the character and conduct, which will be in every respect favorable.
JACOB ABBOTT."
From the Principal New Market, N. H.
of Franklin Seminary,
" I have examined with much satisfaction the Young Ladies' Class
Book,
by Mr. Bailey, and consider it the best work of the kind extant. Such a
work has long been a desideratum, and I am happy that it is so fully met
in the present work the happy and judicious selections indicate the
;

chaste spirit which has so long distinguished its author, both as a teacher
and a scholar. I earnestly desire that it may have a universal patronage.
I have selected it for my school, in preference to all others.
Yours, with esteem, AMASA BUCK."
" The
reading books prepared for academic use, are often unsuitable
for females. They contain pieces too masculine, too martial, too abstract
and erudite, and too little adapted to the delicacy of the female taste.
We are glad, therefore, to peroeive that an attempt has been made to
supply the deficiency and we believe that the task has been faithfully
;

and successfully accomplished. The selections are judicious and

chaste ; and so far as they have any moral bearing, appear to be unex-
ceptionable." Education Reporter.
" We were never so struck with the importance of having reading
books for female schools, adapted particularly to that express purpose, as
while looking over the pages rf this selection. The eminent success of
the. compiler in teaching this branch, to which we can personally bear
of the work, considered
testimony, is sufficient evidence of the character.
as a selection of lessons in elocution they are, in general, admirably
;

to cultivate the amiable and gentle traits of the female character

adapted
as well as to elevate and improve the mind." Annais of Education.
 Roman 3Uitiqnitits

ANCIENT MYTHOLOGY.
BY 0. K. DILLAWAY, A. M.
Late Principal in the Boston Public Latin School.

Illustrated by elegant Engravings.

Sixth Edition, improved.

"
K7 This work is rapidly comirg into use all over our country it is
3
;

already introduced into most of oar High Schools and Academies, and
many of our Colleges. A
new and beautiful edition has just been
published.
From the Boston Education Reporter.
" The want of a
cheap volume, embracing a succinct account of an-
cient customs, together with a view of classical mythology, has long
been felt. To the student of a language, some knowledge of the man-
ners, habits, and religious feelings of the people whose language is
studied is indispensably requisite. This knowledge is seldom to be
obtained without tedious research or laborious investigation. Mr. Dil-
laway's book seems to have been prepared with special reference to ihe
wants of those who are just entering upon a classical career and we ;

deem it but a simple act of justice to say, that it supplies the want, which,
as we have before said, has long been felt. In a small duodecimo, of
about one hundred and fifty pages, he concentrates the most valuable
and interesting particulars relating to Roman antiquity together with
;

as full an account of heathen mythology as is generally needed in our

highest seminaries. A peculiar merit of this compilation, and one which
will gain it admission into our highly respectable fi-mcde seminaries, is
the total absence of all allusion, even the most remote, to the disgusting
obscenities of ancient mythology; while, at the same time, nothing is
omitted which a pure mind would feel interested to know. We recom-
mend the book as a valuable addition to the treatises in our schools and
academies."

From K Bailey, Principal oftheYoung Ladies' High School, Boston.

"
Having used Dillaway^s Roman Antiquities and Ancient Mythology
in myschool for several years, I commend it to teachers with great
confidence, as a valuable text-book on those interesting branches of
education. E. BAILEY."

From the American Traveller.

"We well remember, in the days of our pupilage, how unpopular aa

a study was the volume of Roman Antiquities introduced in the acad-
emic course. It wearied on account of its prolixity, filling a thick octa-
vo, and was the prescribed task each afternoon for a long three months.
It was reserved for one of our Boston instructors to apply the condens-

ing apparatus to this mass>of crudities, and so to modernize the antiquities

of the^old Romans, as to make a befitting abridgment for schools of the
first order. Mr. Dillaway has presented such a compilation as must be
interesting to lads, and become popular as a text-book. Historical facts
are stated with great simplicity and clearness the most important point*
;

are seized upon, while trifling peculiarities are passed unnoticed."

 FIRST BOOK IN ASTRONOMY.
Designed for the Use of Common Schools By Rev. J. L. BLAKE, D. D.

Illustrated by Steel-Plate Engravings.

From E. Hinckley, Professor of ^Mathematics in Maryland University.

'*
I am much indebted to you for a copy of the First Book in Astrono-
my. It is a work of utility and merit, far superior to any other which I
have seen. The author has selected his topics with great judgment,
arranged them in admirable order, exhibited them in a style and man-
ner at once tasteful and philosophical. Nothing seems wanting,
nothing redundant. It is truly a very beautiful and attractive book,
calculated to afford both pleasure and profit to all who may enjoy the
ad?amage of perusing it. E. HINCKLEY."

From B. Field, Principal of the Hancock School, Boston.

" I know of no other work on
Astronomy so well calculated to interest
and instruct young learners in this sublime science."*

From James F. Gould, A. M., Principal of the High School JOT Young
Ladies, Baltimore, Md.
" I shall introduce
your First Book in Astronomy into my academy in
September. I consider it decidedly superior to any elementary work of
the kind I have ever seen. JAMES F. GOULD."
From Isaac Foster, Instructor of Youth, Portland.
" have examined Blake's First Book in Astronomy, and am much
I

pleased with it. A very happy selection of topics is presented in a man-

ner which cannot fail to interest the learner, while the questions will
assist him materially in fixing in the memory what ought to be retained.
It leaves the most intricate parts of the subject for those who are able to
masier them, and brings before the young pupil only what can be made
intelligible and interesting to him. ISAAC FOSTER."
" The
illustrations, both pictorial and verbal, are admirably intelli-
gible and the definitions are such as to be easily comprehended by
;

juvenile scholars. The author has interwoven with his scientific

instructions much interesting historical information, and contrived to
dress his philosophy in a garb truly attractive." N. Y. Daily Evening
Journal.
" We are free to say, that it is, in our opinion, decidedly the best work
we have any knowledge of, on the sublime and interesting subject of
Astronomy. The engravings are executed in a superior style, and the
mechanical appearance of the book is extremely prepossessing. The
knowledge imparted is in language at once chaste, elegant, and simple
adapted to the comprehension of those for whom it was designed
The subject matter is selected with great judgment, and evinces uncom-
mon industry and research. We earnestly hope that parents and teach-
ers will examine and judge for themselves, as we feel confident they
will coincide with us in opinion. We only hope the circulation of the
work will be commensurate with its merits." Boston Evening Gazette.
" This neat and prepossessing little volume comprehends all the requi-
sites of a good book, such a book as may safely be put into the hands
of children with advantage. The diction is chaste and pure, the subject
matter selected with great judgment, and the language is peculiarly
adapted to the comprehension of the young mind. The introduction of
it into our schools generally, will, we believe, essentially promote the
cause of education." Saco paper.
 A NEW EDITrOX, ENLARGED.

BLAKE'S NATURAL PHILOSOPHY-

Being Conversations on Philosophy, with the addition of Explanatory
Notes, Questions for Examination, and a Dictionary of Philo-
sophical Terms. With twenty-eight steel Engravings.

By the Rev. J. L. BLAKE, D. D.

rhaps no work has contributed so much as this to excite a fond-

ness for the study of Natural Philosophy in youthful minds. The famil-
iar comparisons witli which it abounds, awaken interest, and rivet tho
attention of the pupil. It is introduced, with great success, into the
public schools in Boston.
From Rev J Adams, Pres. of Charleston College, S. C.
" have been highly gratified with the perusal of your edition of Con-
[

versations on Natural Philosophy. The Questions. Notes, and Expla-

nations of Terms, are valuable additions to the work, and make this
edition superior to any other with which I am acquainted. I shall
recommend it wherever I have an opportunity."
" We avail ourselves of the opportunity furnished us by the publica-
tion of anew edition of this deservedly popular work, to recommend it,
not only to those instructors who may not already have adopted it, but
also generally to all readers who are desirous of obtaining information
on the subjects on which it treats. By Questions arranged at the bottom
of the pages, in which the collateral facts are arranged, he directs the
attention of the learner to the principal topics. Mr. Blake has also added
many Notes, which illustrate the passages to which they are appended,
and the Dictionary of Philosophical Terms is a useful addition." U.
S. Literary Gazette.

PALEY'S NATURAL THEOLOGY,

Illustrated by forty Plates, and Selections from the Notes of Dr. PAXTON.
With additional Notes, original and selected, for this edition
;

With a Vocabulary of Scientific Terms.

Edited by JOHN WARE, M. D.
" The work before us is one which deserves rather to be studied, than
merely read. Indeed, without diligent attention and study, neither the
excellences of it can be fully discovered, nor its advantages realized. It
is therefore gratifying to find it introduced, as a text-book, into the col-

leges and literary institutions of our country. The edition

before us is
superior to any we have seen, and, we believe, superior to any that has
yet been published." Spirit of the Pilgrims.
"
Perhaps no one of our author's works gives greater satisfaction to
all classes of readers, the young and the old, the ignorant and the en-
lightened. Indeed, we recollect no book in which the arguments for the
existence and attributes of the Supreme Being, to be drawn from his
works, are exhibited in a manner more attractive and more convincing."
Christian Examiner.
" We hail the appearance of Paley's Theology with unfeigned pleas-
ure. No man is an atheist after reading the work. Infidelity changes
its character, and becomes downright and wilful opposition to the truth,
after it has gone over the pages before us. We
recommend.it to all
young men who may see this article, to procure a copy of it forthwith '';
we advise parents to procure it for their sons and for their daughters
-Trumpet.
 CLASSICAL STUDIES.
ESSAYS ON ANCIENT LITERATURE AND AHT.
With the Biographyand Correspondence of eminent Philologists.
By BA.RNAS SEARS, President Newton Theol. Institution,
B. B. EDWARDS, Prof. Andover Theol. Seminary, and
C. C. FELTON, Prof. Harvard University.
" This
elegant book worthy of a more extended notice than our
is
limils at present will permit us to give it. Great labor and care have
been bestowed upon its typographical execution, which does honor to
the American press. It is one of the rare beauties of the page, that not
;i word is divided at the end of a line. The mechanical part oi" the work,
however, is its least praise. It is unique in its character, standing
lone among the innumerable books of this book-making age. The
authors well deserve the thanks of the cultivated and disciplined portion of
the community, for the service which, by this publication, they have
clone Jo the cause of letters. Amid the tide of influences which are cal-
culated to deteriorate our literature, and degrade the standard of taste
and learning, we feel under great obligations to those who endeavor to
restore the authority of acknowledged models, to set up barriers against
Ihe sweeping flood of worthless literature, which is spreading far and
wide its evil results, and concerning which our chief consolation is, that
it is
likely to be as transitory as it is deleterious. The book is a plea tor
classical learning. While its fine introduction and some of the essays
directly avow this design, the correspondence of literary men which it
contains, aims directly at the same result. The book is of a high order,
and worthy of the attentive perusal of every scholar. It is a noble mon-
ument 10 the taste, and judgment, and sound learning of the projectors,
and will yield, we doubt not, a rich harvest of fame to themselves, and
of benefit to our literature." Christian Review.
" This volume is no
common-place production. It is truly refreshing,
when we are obliged, from week to week, to look through the mass of
books which increases upon our table, many of which are extremely at-
tenuated in thought and jejune in style, to find something which carries
us back to the pure and invigorating influence of the master minds of
antiquity. The gentlemen who have produced this volume deserve the
cordial {hanks of the literary world." New England Puritan.
" This book will do
good in our colleges. Every student will want a
copy, and many will be stimulated by its perusal to a more vigorous and
enthusiastic pursuit of that higher and more solid learning which alone
deserves to be called ' classical.' The recent tendencies have been to
the neglect of this, and we rejoice in this timely effort of minds so well
qualified for such a work." Reflector.
" The who have engaged
object of the accomplished gentlemen in its
preparation has been, to foster and extend among educated men, in this
country, the already growing interest in classical studies. The design is
a noble and generous one, and has been executed with a taste and good
sense, that do honor both to the writers and the publishers. The book
is one which deserves a place in the library of every educated man. To
those now engaged in classical study it cannot fail to be highly useful,
while to the more advanced scholar it would open new sources of interest
and delight in the unforgotten pursuits of his earlier days." Prov.Jour.
" The work has been prepared by three gentlemen, connected with as
many different institutions, who seem to have entered upo: and executed
their labor, con amore. It is a beautiful example ofthe attractive force of
elegant and useful literature, overcoming the repelling elements of what
are presumed to be different creeds. And the product is worthy of the
sacrifice, if there have been one. It is an elegant and valuable tribute to
the value of classical learning. Anintroductory essay leaves a deep
impression of the worth and use of classical studies." Portland Mirror.
10
 FOURTH EDITION.

GESENIUS'S HEBREW GRAMMAR.

Translated from the Eleventh German Edition. By T. J. CONANT, Prof
of Hebrew and of Biblical Criticism and Interpretation in the
Theol. Institution at Hamilton, N. Y. With a Course of
Exercises in Hebrew Grammar, and a Hebrew
Chrestomathy, prepared by the Translator.
s "
Special reference has been had in the arrangement, illustrations, the
addition of the Course of Exercises, the Chrestomathy, $c., to adapt it to the
wants of those who may wish to pursue the study of Hebrew without the aid
of a teacher.

Prof. Stuart, inan article in the Biblical Repository, says: " With
such efforts,such unremitted, unwearied, energetic efforts, what
are we to expect from such a man as Gesenius ? Has he talent, judg-
ment, tact, as a philologist? Read his work on Isaiah; compare his
Hebrew Grammar with the other grammars of the Hebrew which Ger-
many has yet produced; read and compare any twenty, or even ten
articles on any of the difficult and important words in the Hebrew with
the same in Buxtorff, Cocceius, Stockins, Eichhorn's Simonis, Winer,
even (Parkhurst, I cannot once name), and then say whether Gesenius,
as a Hebrew philologer, has talents, tact, and judgment. Nothing but
rival feelings, or prejudice, or antipathy to his theological sentiments,
can prevent a unity of answer."
From the Hon. Edward Everett.

GENTLEMEN, I am greatly indebted to you for a beautiful copy of

the translation of Gesenius's Hebrew Grammar, by Prof. Conant. The
reputation of the original is beyond the necessity of any testimonials., and
I doubt not, from the character of Professor Conant, that the translaiion
deserves the favorable reception which I am happy to see it has met with.
Your obliged friend and servant, EDWARD EVERETT.
" The work of Gesenius
requires no eulogy from us nor is this the
;

place to enter into a detailed examination of his theoretical views, or

practical exposition of the structure of the language but we concur with
;

the translator in considering that, as a philosophical arrangement and

explanation of its grammatical phenomena, it has no equal and that it
;

is particularly distinguished by a chaste simplicity, and attractive clear-

ness of method, qualities which not only imply a correct taste and
logical understanding, but evince, also, a thorough mastery of the subject.
Professor Conant has rendered a substantial service to the cause of bib-
lical learning, and done honor to the important denomination of which
he is a member. Besides executing with excellent fidelity and good
judgment his translation of the Grammar of the great Hebraist of the age,
lie has some useful additions of his own, and has, in numerous iiistances,
corrected mistakes of a too common class, which, if they give little trou-
ble to some readers, are the worst annoyance to others, that of errors
in reference. He has also made additions of a very judicious as well as
moral character, in a series of grammatical exercises. The typograph-
ical execution is in the best style of the Cambridge university printers.
The letter-press is beautiful, and all but immaculate/' 2V. A. Review.
" Professor Conant has executed his task with
great ability. He does
not appear merely in ihe character of a translator the Chrestomathy and
;

Exercises prepared by him form a very valuable addition to the work.

The latter, especially, are prepared with great skill and ability, in such a
way as to lead the student forward, step by step, making him thoroughly
familiar with each point as he advances. One other point of extreme~un-
portance in such a work, we must not fail to notice, the correctness ot
the printing. And when we add that the typography, at least the
English part of it, is as beautiful as it is correct, we have said as much
as is necessary to recommend the book to all students of Hebrew."
Recorder. U
 Jtttniature i) o I ti nu .

Gilt Edges and beautifully ornamented Covers.

DAILY MANNA,
For Christian Pilgrims. By Eev. Baron Stow.
THE YOUNG COMMUNICANT.
An Aid to the Right Understanding and Spiritual Improvement
of the Lord's Supper.

THE BIBLE AND THE CLOSET.

Edited by Rev. J. 0. Choules.

THE MABBIA&E BITO$

Or How to make Home Happy. By J. A. James.
LYRIC GEMS.
A Collection of Sacred Poetry. Edited by Rev. S. F. Smith.

THE CYPRESS WREATH.

A Book of Consolation for those who Mourn. Edited by Rev.
Rufus W. Griswold.

<0>>P 37JSW3B3L.J30
For Young Christians. By J. Edwards and J. A. James.
THE MOURNER'S CHAPLET.
An Offering of Sympathy for Bereaved Friends. Selected from
American Poets. Edited by John Keese.

THE
From the Writings of John Harris, D. D.
THE FAMILY CIRCLE.
Its Affections and Pleasures. Edited by H. A. Graves.

THE FAMILY ALTAR.

Or the Duty, Benefits, and Mode of Conducting Family Worship

CRUDEN'S CONCORDANCE CONDENSED.

A NEW AND COMPLETE
CONCORDANCE OF THE HOLY SCRIPTURES
BY ALEXANDER CRUDEN.
REVISED AND RE-EDITED
BY THE EEV. DAVID KING,
The Concordance of Crurlen stands unrivalled in the estimation of theologians
of denominations, and leaves nothing to be desired in this department of Bib-
all
lical knowledge. The original work has always been incumbered with a Dic-
tionary ; now "rendered obsolete by modern Bible Dictionaries, embracing all
recent discoveries and facts, not known in the days of Cruden. The omission of
these parts, and the arranging of all references under the most obvious heads,
with a slight abridgment of the quotations of Scripture tests, so CONDENSE the
whole as to bring it within the compass of a moderate-sized octavo volume, and
at a reduction of ONE THIRD IN PRICE, which cannot fail to render this edition
the most desirable of any now offered to the public.
12