tion must overcome this indolence, by calling into action the different springs in human nature. Our course of language will therefore say to our pupils: "The little child who can do nothing else may spend all his time at play; but you have got beyond that age. The Creator has placed man on earth, for him to work, and not to spend his time in idleness. What would become of the sluggard if all other men followed his example and ceased to provide for his wants? He who does not work, neither should he eat. Better is the industrious poor man, than the rich man who devotes his whole life to selfish gratification. God has bestowed gifts and talents upon you, and will call you to account for the use of them. Those who lead a busy life escape the pangs of ennui, to which the idle and indolent fall a prey. How disgraceful to have to say, I only live to amuse myself, and I am utterly useless to others! If the child does not see the use of the lessons which are required of him, his parents do, and that should suffice for him. If your task appears irksome to you, take courage to overcome the first difficulties, and you will soon find it easy," &c.

Men often call in the assistance of others to do what they might perfectly well do for themselves with a little trouble. This species of indolence will also be noticed ; as for example:

"Is it not disgraceful to a child to be waited upon, as if he were still in the cradle? You put yourselves at the mercy of others, whenever you do not do what you might for yourselves. Put yourselves in the place of servants, and then see what consideration you would expect from your masters, and what you would think of their indolence. Your Heavenly Master did not come down upon earth to be ministered to, but to minister, and to give His life as a ransom for many," &c.

The Desire of Wealth, Covetousness.

In this respect your pupils, if you study them closely, will present a remarkable contrast; for some, and perhaps the larger number, will still be as devoid of care as the birds of the air. Accustomed to receive from their parents all that is needful or even agreeable, they are wholly eu

M

grossed by the present moment; they seek not to pry into the future, but live literally from day to day. Education must rouse them from this heedlessness, and make them understand that they will soon have to provide for themselves in life. Thus we shall awaken in them the desire to acquire and to economize. This need not, however, necessarily degenerate into that covetousness which the Gospel so justly condemns, but should only excite them to exertion, which is the duty of all. Let us remember what the Apostle says on this subject: "I have coveted no man's silver, or gold, or apparel. Yea, ye yourselves know, that these hands have ministered unto my necessities, and to them that were with me. I have showed you all things, how that so labouring ye ought to support the weak, and to remember the words of the Lord Jesus, how he said, It is more blessed to give than to receive*." It is in this spirit that our course of language will speak to those who are still as heedless as the babe in the cradle. It will say:

--

"Hitherto your kind parents have provided for your wants, but the time will come when you must depend on yourselves. Your parents will grow old, and then you should render to them in part at least what you have received from them. It is by labour that the various wants of life are supplied, and children should be early trained to it. The birds of the air sow not, but man must sow if he would reap and eat. It is degrading to live at the expense of others, unless we are disabled from earning our own livelihood. Providence has placed the poor and needy around us; and if we are not called upon to work for our own maintenance, we ought to do so in order to be able to relieve others. The Creator daily provides for all His creatures; and if you would be of the number of His beloved children, you must co-operate in His work of love. Never forget these words of our Saviour, 'It is more blessed to give than to receive;' but seek forthwith to qualify yourself for assisting others. There are many unforeseen reverses in life; and those who disqualify themselves for labour are liable to penury and shame," &c.

*Acts xx. 33-35.

Some are lawful;

Some also are

And since our

Men have a variety of resources. others unlawful, such as fraud and theft. hazardous, such as gambling and lotteries. course of language undertakes to awaken in the pupils the desire of gain, it incurs the obligation of pointing out the only safe road to it; viz., by industry, honesty, and economy. It should also dissuade them not only from dishonest means, but from those which will prove delusive. Therefore it will undertake to show that:

Dishonesty is very bad policy, since a man thereby barters his soul for a handful of money; that sooner or later fraud will be discovered, and will meet with its due reward; that remorse will infallibly poison the enjoyment of a fortune which has been gained by crooked ways; that he who grows rich by fraud is no better than a highway robber; that the proverb is right which calls a lottery knavery; that for one who wins, a hundred must lose, and perhaps their last farthing; that play ought to be a recreation, but it becomes a toil and a torment when sordid interest engages in it; that industry and economy are the only lawful means of providing for the wants of life, &c.

The desire of gain does but too often exceed the bounds of reason, and degenerates into covetousness, which allows no rest to its unhappy victims, and threatens the peace and the possessions of all around them. Sometimes covetousness aims solely at the acquisition of wealth; and it is then what the Apostle John calls the "lust of the eye." As it desires to possess, so it often becomes avarice, which gives nothing, and ends by making a man refuse himself the necessaries of life, in order to add to his useless hoard. It is possible that you may detect in your pupils some faint indications of this covetous and avaricious temper.

The thirst for riches seems to have increased very much in certain classes of society. By them fortune is not indeed coveted for its own sake, but as a means of procuring the comforts and luxuries of life; or as a means of distinction, as opening the road to rank and honours. When wealth is sought, not for its own sake, but as a means towards some ulterior object, then covetousness is no longer a primary, but a secondary vice; and in order to correct it,

we must attack the sources from which it flows, and which will continue to feed it, till they are dried up in the heart. But our course of language will only have in view covetousness itself, whether to cure it in those already infected, or to guard others against it. It will therefore set forth :—

That as a man comes naked into the world, so in like manner must he soon leave it; that those men are very blind who are constantly hoarding, as if they were to live for ever upon earth; that covetous men are tormented by the thirst for riches, while those who only seek what is needful are content; that, as said our Saviour, man does not live by bread alone; that those who run after riches, neglect the one treasure which they might keep through eternity; that the only way in which we can carry any of our riches with us out of this life, is to commit them to the keeping of the needy, whom God has placed around us to receive them; that in the Lord's Prayer we only ask for "our daily bread," and we should not belie our words by our actions, &c.

Among the multitude who have to struggle with penury, covetousness arises from the fear of not having the needful supply for their wants; and to these our Saviour addressed Himself in the Sermon on the Mount, and on other occasions. To calm their fears, He referred them to the watchful care of Providence, and so will our course of language deal with our pupils. It will say to them, "We who enjoy the high privilege of knowing our Heavenly Father should not be fearful like the heathen who know Him not. 'Behold the fowls of the air, they sow not, neither do they reap, nor gather into barns; yet your Heavenly Father feedeth them. Are not ye much better than they*?' 'Seek ye first the kingdom of God and His righteousness, and all these things shall be added unto you.t'

Self-esteem. Pride.

The disposition to self-esteem is, as we have already said, indeterminate in its nature and origin, and consequently very liable to err and to degenerate into pride.

and vain-glory. Therefore education must carefully watch over it; and although all that our course of language will do for the cultivation of the moral, religious, and social tendencies, will help to regulate this inclination, yet we must also bestow upon it the direct attention which its importance demands. This attention will consist in endeavouring first to give it the right direction, and next to guard it against the irregularities to which it is liable. even in childhood.

Self-esteem.

To respect in ourselves the dignity of our nature, as the free gift of our Creator; such is the legitimate object of self-esteem. You will find the proper definition of it in the 8th Psalm, "What is man, that thou art mindful of him: or the son of man, that thou visitest him? Thou makest him lower than the angels, to crown him with glory and worship. Thou makest him to have dominion of the works of thy hands, and thou hast put all things in subjection under his feet; all sheep and oxen ; yea, and the beasts of the field; the fowls of the air, and the fishes of the sea; and whatsoever walketh through the paths of the seas." In commenting as occasion offers on these words, our course of language will give to selfesteem its right direction; and will

1st. Dwell on the dominion of man over inanimate nature; it will say for example, "The view of nature is only given to man; for he only of all the living creatures on the earth can study its wonders, and enjoy them. Trees, without man's cultivation, only produce wild fruits; and we bestow upon them their flavour and perfume. The Creator has given to man the noble task of completing His terrestrial creation, and has endued him for the purpose with intelligence and power. Man has received the command to renew the face of the earth which he inhabits, the air which he breathes, and the plants which are to clothe and feed him. Though the Creator has reserved to Himself the empire of the air, yet has He made it contribute to the service of man. Never forget that man was first created in the likeness of God; and dishonour not yourself by vile, degrading thoughts."