by employing the attention, calls it off from the various uneasinesses and anxieties, which will otherwise intrude into our hearts, and depress our spirits, while it prevents that languor, that dreary void in our breasts, which is the consequence of inaction. Sloth, is in itself painful; it causeth the mind and the heart, which are not actively employed, to prey upon themselves, and to become their own tormentors, and executioners. There is no pleasure in doing nothing, or having nothing to do. For that vacancy of thought, that deadness of the attention, which are the concomitants of idleness, are more depressing than the most continual toil.

What are the fruits of sloth? By sloth do we acquire any gain, or pleasure? do we enlarge our fortune, or reputation? do we increase the number of our friends, or diminish the number of our foes? no: it tends to impoverish our circumstances, to multiply our pains, to increase the aversion of our enemies, and to chill the good will of our friends; and, in short, in those various embarrassments and sorrows, into which it is sure in the end to plunge us, to leave us without resource in our want, or consolation in our woe.

But, by constant and unremitting industry, by attention to our business, to our family, to our friends, to our various domestic or social ties, we increase our reputation, our property, our self-approbation : we provide resources against the hour of difficulty, agreeable recollections against the season of sorrow, friends to cheer us in the depression of uneasiness, and to help in time of adversity. Thus industry tends greatly to make us lead a happy life, and to protect ourselves against its various contingencies and diseases, as well as human sagacity, and virtue can protect us.

Industry is the only possible road to the acquisition of good habits; and there is no good habit necessary to salvation which industry may not acquire. When we first commence the formation of a good habit, which contrary to our present froward inclinations or secular interests, the work may seem difficult: but patient industry, the persevering exertion of our active

powers, will soon render what is difficult easy, and what is unpleasant agreeable. Every successive exertion, when we are doing any thing contrary to the bent of our natural inclination, makes the next endeavor more easy; takes off from the aversion; and adds so much to the willingness to perform it. Thus, our nature is, by degrees, accommodated to habits, once the most adverse to the principles of our minds, or the wishes of our hearts. Thus hardy habits of virtue are acquired. To court ease, is to involve ourselves in difficulty; but to combat difficulty, is to obtain ease. For every difficulty when overcome, proves a source of pleasure; while, on the other hand, a loose and idle longing after pleasure, often proves a source of trouble. There are no difficulties whatever in the way of our progress in goodness, and consequently, in our road to heaven, which industrious exertion may not overcome; and as when they are overcome, they always more than repay the primary pain, which is transient, by the subsequent pleasure, which is lasting, we have every reason not to be discouraged; but instead of letting sloth govern us, are incited strenuously, and in good earnest,, to set about the performance of those things, which mane for our present and eternal good.

Industry contributes to success in every enterprize : the industrious who are determined to exert themselves, feel confident of succeeding by exertion. It will be found true, in most cases, that men effect, what they think they can effect; because, what they think they can effect they have usually the courage to undertake and the patience to persist in executing. It has often been said, that he who has begun any work, has advanced half way towards its completion. Now the sluggard has not the courage to shake off his indolence, and begin; he is damped by the sight of difficulties, which his imagination magnifies; and all his powers of action are cramped by the love of ease. But the industrious who has tried the strength of his active powers in many a hardy trial, is not to be disheartened by the many difficulties and vexations, which may set

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themselves in array against him, at the threshold of any undertaking; for he is conscious that habitual activity, assisted by the favor of God, will every day diminish those difficulties and vexations in number and quantity.

The industrious is not dismayed by the obstructions at the beginning, so much as he is animated by the reward, at the end. He knows that God has made the most precious gifts, and particularly virtuous habits, the most difficult to attain; but then he has in order to stimulate our endeavors, annexed the greatest reward, to their attainment.It is the hope of reward which sweetens toil: we forget the present by anticipating the future. When the husbandman is ploughing, tilling, sowing, or manuring the land, amid the dreary rains of autumn or the hoary frosts of winter, he is doing what may at the moment be disagreeable to his feelings, or adverse to his inclination; but is he not cheered by the prospect of future good, by the means of subsistence which he is providing, and by the sight of the waving harvest, which will crown his toils? For the rains of autumn and the frosts of winter, all contribute, under the superintending care of Him, who rules the seasons, to the fertility of the earth and the benefit of man.

PUNCTUALITY AND NEATNESS.

Punctuality promotes dispatch in the performance of business, and prevents an unjust trespass upon the time the avocations, and the patience of the individual with whom the appointment is made; and also rescues from inactivity those hours, which would otherwise be wasted in the tedium of expectation, the insipidity of idleness, or the censures, perhaps the execrations of the other party. Every breach of punctuality, besides being an infringement of moral obligation, is moreover, a gross violation of the laws of good breeding and politeness. Be, therefore, upon all occasions scrupulously and rigidly attentive to the fulfil

ment of all your engagements and endeavor always to be a little before, rather than one minute after, the time specified.

The regular and punctual return of the seasons, and of day and night, forcibly teach us punctuality and or

der.

Another essential duty in the formation of a correct and dignified character, is, the uniform observance of politeness and affability of deportment.

The natural and ardent desire which exists in every breast to be believed, respected, and esteemed, renders the indication, in our external deportment, of those sentiments always acceptable and soothing to those with whom we converse; whereas indifference, rudeness, or asperity of conduct is universally repulsive and disgusting. The man of bland and courteous manners, whose countenance beams with benevolence, whose smiles are the heralds of his philanthrophy, and whose affability of address implies respect and esteem for his associates, will ever conciliate their approbation andtheir affection. Be uniformly solicitous, therefore, thus to procure the love and approbation of all; prefer. the mildness and gentleness of the lamb, to the roughness of the bear, or the ferocity of the hyena. The observation of Solomon, the wisest of men, that "a soft answer turneth away wrath," was no less indicative of his knowledge of human nature, than it was of the amiableness of his disposition, and the urbanity and suavity of his manners. And St. Paul, who unquestionably was a polished gentleman as well as a zealous and pious christian, among many precepts upon this subject, particularly enjoins the Romans to "be kindly affectionate, one towards another, with ́ brotherly love, in honor (or respect) prefering one another."

And, in order to render yourselves agreeable to others, next to urbanity of deportment, attention to personal cleanliness, and neatness of dress are indispensibly necessary. It is a prepossession founded in nature to be pleased or disgusted with a stranger from his appearance; suavity of manners and cleanliness of per

son and attire being indicative of a desire to please and to render yourself agreeable to others; while roughness of deportment and a careless or squalled exterior are not only disagreeable to the senses, but imply an indifference about, or rather a contempt for the opinions of others and therefore will always be offensive.

Besides, cleanliness of person is essentially necessary to the preservation of health. Physicians are unanimous upon this head, and numerous and elaborate have been the treatises which have been written to recommend it. "The want of cleanliness," says the celebrated Dr. Buchan, “is a fault which admits of no excuse. The changing of apparel greatly promotes the secretion from the skin, so necessary for health. When that matter which ought to be carried off by perspiration, is either retained in the body, or re-absorbed from dirty clothes, it must occasion disease. Cleanliness is certainly agreeable to our nature. It is an ornament to the highest as well as the lowest station, and cannot be dispensed with in either. Few virtues are of more importance to society than general cleanliness. It ought to be carefully cultivated every where; but in populous cities it should be almost revered."

MODESTY CONTRASTED WITH FEAR.

Modesty is the inseparable companion of an enlightened mind; but there is a little, low, debasing fear, which assumes the appearance of modesty, and which is therefore one of the most dangerous enemies a man of genius has to combat. Behold the marks that distinguish each of these from the other. Modesty is a sentiment, fear is a quality of the mind. Modesty has its birth from a comparison of our own talents and actions with those of other men; fear is that imbecility that dares not enter into the comparison. Modesty is supported by hope, and looks, though with a trembling eye, towards the excellence at which she points;