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WILLIAM.L.CLEMENTS
v LIBRARY OF
| AMERICAN HISTORY
| UNIVERSITY:/MICHIGAN
º -


A
JUVENILE GUIDE.
OR
MANUAL of Good MANNERs.
CONSISTING OF
COUNSEIS, INSTRUCTIONS&RULES OF DEPORTMENT,
O FoR THE YOUNG. <-
BY LOWERS OF YOUTH.
IN
Two PARTS.
“ Virtuous Youth, gradually brings forward accom-
plished and flourishing manhood.”
PRINTED IN THE UNITED society,
CANTERBURY, N. H.
1844.
IP A R T I.
CONTAINING
RULES OF DEPORTMENT,
AND
INS T R U CTIONS FOR T H E Y O U T. H.
IP A. R. T. II.
A JUVENILE MONITO R. . .
CONSISTING OF
R U L ES OF CONDUCT.
FOR
YOUTH AND CHILDREN.
NEw LEBANON, N.Y.
1844.
PIR E FF. A. C. E.
The following small collection of instructions
was written for the perusal of youth, and such
as might think it worth their notice. It is hoped
that it may be of real benefit to those who have
not had much experience for themselves, and who,
like the bee, delight in gathering sweet from
every flower.
Although there is generally no lack of good
advice, and when it is dealt out with freedom, it
is apt to become burdensome to some, yet a good
remark will never come amiss to those who con-
tinually love the pleasant path of wisdom, and
who are seeking to fill their minds with that rich
treasure of understanding and knowledge, where-
by they may shun many needless sorrows and
troubles through this difficult and transient world.
That this little book may do some good, and
no hurt, to its readers, and that happiness and
prosperity may be their abiding lot, is the sincere
wish of the WRITERs,
NEw LEBANoN, N. Y., MAY, 1844.
CONTENTS TO PART I.
P A G E
SECTION I.
An address to youth, - - - - - - - - 1
SECTION II.
Remarks on the youthful state, - - - - - 7
SECTION III.
Devotion to God, - - - - - - - - - 9
SECTION IV.
obedience, - - - - - - - - - - 12
• SECTION V.
Vanity, - - - - - - - - - - - - 14
W. | SECTION VI.
Future consequences of present actions, - - - 17
SECTION VII.
Of suitable respect in youth, to the concern that
others feel in their welfare, - - - - - 24
SECTION VIII.
Ridicule, - - - - - - - - - - 30
SECTION IX.
Importance of fixed principles, - - - - - 34
CONTENTS.
SECTION X.
Formation of principle, - - - - -
SECTION XI. "
Prayer, - - - - - - - - -
SECTION XII.
Cultivation, - - - - - - - -
SECTION XIII.
Useful knowledge, - - - - - -
arº
Short lessons of Instruction.
. Dependence, - - - - - - -
. Forwardness, dº iſ a CD
Modesty, - - - - - - -
. Meekness and humility, - - - -
. Reconciliation, - - - - - -
Resignation, º º - | - Cº tº ->
Calumny, - - - - - - -
. Choice of company, - - - - -
. Conversation, - - - - - -
Mimicry, - - - - - - -
. Tattling, - - - - - - -
Awkward speech, - - - - -
Vulgar language, - - - - -
. Awkward habits, - - - - - -
. Immoderate laughter, - - - -
Jealousy, - - - - - - -
Envy, - - - - - - - -
. Generosity, - - - - - - -
- 41
- 46
- 51
- 52
- 56
- 57
- 58
- 59
- 61
- 63
- 66
CONTENTS,
19. Forgiveness, - - - - - - - - 66
20. Speaking of yourself, - - - - - - 67
21. Civility, - - - - - - - - - 67
22. Gross evils, - - - - - - - - - 68
23. Extracts, - - - - - - - - - 69
24. Ornaments of youth, - - - - - - - 71
25. Advice, - - - - - - - - - 71
26. Mathematical questions, - - - - - - 75
27. Particular rules for deportment, - - - - 76
28. Remarks on the preceding &c., - - - - 81
29. Wholesome advice, - - - - - - - 86
30. Needful counsel, - - - - - - - - 87
31. A little hymn &c., - - - - - - - 87
PART II.
SECTION I.
Rules for behavior in time of worship, - - - 91
SECTION II.
Behavior towards superiors, - - - - - - 94
SECTION III. º
Behavior towards equals, - - - - - - 97
SECTION IV.
Behavior towards inferiors, - - - - - - 99
CONTENTS.
SECTION V.
Behavior at table, - - - - - - - - 100
Table monitor, - - - - - - - - - 111
SECTION VI.
Behavior in company, - - - - - - - 113
SECTION VII.
Behavior in conversation, - - - - - - 116
SECTION VIII.
Behavior towards strangers, - - - - - 118
SECTION IX.
Cleanliness, - - - - - - - - - - 122
SECTION X.
Useful instructions, : - - - - - - - 126
Promiscuous sentences, - - - - - - - 131
IPA|RT II.
INSTRUCTIONS FOR THE YOUNG.
* SECTION I.
AN ADDRESS TO YOUTH.
Dearly beloved Youth,
You are now in the proper stage of life to acquire
knowledge, and to gain an understanding of your duty;
and it is a matter of the greatest importance, that your
minds should be in pursuit of that which will be for
your future happiness, as well as present welfare.
2. You were not made and placed in this world, mere-
ly to experience the natural and outward things of the
earth. There is a state of happiness and a state of mis-
ery; a power of good and a power of evil; and every
one will be rewarded acéording to his works. *
3. You have come, in some measure, to the knowl-
edge of good and evil; and your ſaith and conscience
stand as your faithful companions, to dictate all your
doings.
4. You have also a precious privilege to be taught the
A

*
2 INSTRUCTIVE RE MARKS.
way of God, and to receive instructions how to over-
come that evil part in you, which always stands op-
posed to your own good.
5. As you rationally know these things, the next
thing is, for you to consider the importance of conduct-
ing accordingly ; and you should be willing to receive
all the instruction that is for you, and take every meth-
od that is presented to you, to render yourselves worthy
of your calling. In doing this, you will find two things
that generally come the hardest to the youthful mind ;
viz. ;
6. First, To keep properly back in your place, and
not run too fast in your feelings nor actions; and sec-
ondly, to believe what is told you from superior ex-
perience, and be willing to submit, and not try to hold
a selfish idea or desire.
7. Youth is a very critical season, or time of life,
like the putting forth of an orchard ; if the fruit is then
blasted, how can we expect good fruit afterwards 2 You
are now not only laying a foundation for all your future
days on earth, but you are also creating the faith of
others in you.
8. By your works and deportment, all that know you,
will form a judgment of what you are, and what you
will be when you come to your full maturity : they will
see what dispositions you have, and how much govern-
ment you have over yourselves: thus you are forming
your own characters, and your credit or discredit will
soon be fixed in the opinion of others, and what is now
formed, time, perhaps, may never wear away, nor blot
out of remembrance.
INSTRUCTIVE REMARKS. 3
9. A youth needs, and ought to have a great deal of
patience, carefulness and wisdom, for these reasons;
His mind is then stretching and grasping after greater
things than it can comprehend ; he feels impatient to
become of age, and be, as he supposes, more able to do
as he pleases; his sense and thoughts are as quick as
they will ever be, but he has not understanding to reg-
ulate them.
10. His ideas are as quickly formed as ever, and many
times much more so ; but he has not experience to form
them aright. His sense is craving and spreading; he
sees a great many objects, and fancies a thousand things
wherein he supposes he might take delight; but he has
not discretion to govern this great flow of fickie sens-
ation.
11. At this age, also, the mind is apt to be puffed up
with pretensions of knowing considerable, and is very
ready to judge those who are not apparently so sharp
and sprightly, when, in truth, it is not able to judge.
12. And still, the great evil of all is, that while the
youthful mind and faculties are increasing, and the crea-
ture is left more to his own ways, a vile wicked nature
is also growing, and imperceptible evils creep upon the
sense; a strong selfish disposition overshadows the
whole mind, and youthful enticements open a wide
door for the blinded soul to enter, and run the path of
fatal ruin.
13. When you have well considered these things, if
you are sincerely aiming to do the best you can, you
will renew your zeal, and be thankful for good counsel;
A*
4 INSTRUCTIVE REMARKS.
you will labor to gather good from all that you see and
hear, and give your time and talents freely to do good.
MoRE PART1cular counsels.
14. It may not be improper now to proceed to point
out some things for you to observe in your conduct and
deportment, that will be for your benefit. As it is ab-
solutely necessary, in order to gain the favor of your
elders, the good opinion of your equals, and the love
of youngers, that you should not transgress the rules of
good manners in your behavior; therefore, those good
things which have been taught you in your childhood,
and which are now taught our children on this subject,
are worth your attention, and ought not to be overlook-
ed at any age. But as your age admits of more under-
standing than childhood, some further hints may be
useful.
15. First. Your reason teaches you that there can
be no society or collection of people without different
degrees of rank or superiority; there must be a lead, and
every individual, as well as every rank and order, must .
yield submission to that which is before it. There must
be a great deal of conformity, or there would be end-
less confusion; therefore you must be very cautious how
you treat your superiors: be careful not to hurt their
feelings by forwardness of any kind.
16. Be careful to cleave to your Elders, or in other
words, to those whose duty it is, in a particular manner,
to watch over you for your good, and to whom it is your
duty to look for counsel. If you rise against them, or
lose their union, it will be a great loss to you. Let a due
INSTRUCTIVE REMARKS. 5
respect be paid to them; for in the path of true obedi-,
ence is the only hope of final happiness. If you are
honest and faithful in your duty to your superiors, they
may be a help and strength to you, where they could
mot otherwise. Strive, therefore, justly, to make them
your friends.
17. This duty of submission extends, likewise, to ev-
ery rank and order that is before you, whether it re-
spects privilege, ability or experience ; because every
individual thing, as well as every order, rank and pow-
er, must give place to its superior.
18. Second. As it is about the hardest thing that
youth have to grapple with, really to believe and re-
ceive instruction, and be dictated in their notions, you
must set a double guard in this particular. Remem-
ber that you never learned any good, nor attained to
what you have already gained, but by the instructions
and labors of others.
19. You should remember that riper years and greater
experience must certainly have formed a better judg-
ment in your superiors than you have yet obtained.
ExPERIENCE MAKES PERFECT ; there is, therefore, no
perfection without experience.
20. But it is natural for youth to think, that though
they do not know so much in general matters, as those
of more experience, yet they know some things as well
or better. This may be true; but it is equally certain -
that though a youth may have knowledge and ability,
yet he has not that wisdom and stability to govern his
conduct that riper years will give. Reason, therefore,
demands that he show respect to those before him,
6 INSTRUCTIVE REMARKS.
|
21. But beloved youth, be not discouraged at this.
Though the wheels of time move slowly, and the desir-
cd period delays its coming, yet the seasons are sure to
progress. The still closed bud will soon expand with
blooming beauty and sweet perfume: those blossoms
already put forth, must soon be exchanged for the more
promising substance of young and tender fruit: and
finally will appear the noble, but not so gay, the less
charming, but more profitable production of full and
ripe fruit, with all its beauties and usefulness.
22. But if at any time you find yourselves dissatisfied
with your present lot, and desiring a more forward con-
dition, then remember the fable of the young fruit tree,
which, bellolding full grown and old trees all around it,
loaded with precious and beautiful fruit, earnestly pray-
ed to be in the same condition; its prayer was immedi-
ately granted, but alas, with ruinous effects for its bur-
den was greater than its capacity; its branches broke
beneath the weight ere the fruit was full grown ; the
trunk was marred by the breaking off of its main limbs,
and but very little of its fruit ever came to perfection.
23. Thus deprived of its beauty, and spoiled for fu-
ture usefulness, with all its credit gone, the poor tree
fell beneath irrecoverable ruin and contempt.
24. Be not afraid of having to be too long under the
government of those who are older; but consider, that
admitting others hold too much right over you, it is
much more honorable in you to conform sufficiently to
keep linion, than it is to rise in your feelings, and show
a self importance. *
ſº
REMARKs, &c. {
N l * >
25. Consider, that the present loss of your own ways
cannot deprive you of ſuture freedom and usefulness;
but what union you now gain by conformity and agree-
able deportment, will be a great help to your future days.
It is a truth, that a conformable person will more freely
enjoy his own judgment, be entrusted farther, and be
happier, than one who is often seeking his own way in
opposition to others.
SECTION II.
Remarks on the Youthful State.
1. There is no stage of life, in which persons are
more apt to feel self-important, than from the age of
fifteen to twenty, and for this reason: The mind and
faculties are growing into manhood, and the body comes
nearly or quite to its full stature. This agrees with an
aspiring mature, and answers a long expected attainment.
2. They can now be more upon a par with grown
people; their strength increases, and this fills them
with ambition; they can lift, and do this or that, meärly
or quite equal to any body. They are spry and rugged,
and can out-wind a great many that are far - before
them ; this heightens their ambitious views.
3. They have also come to some understanding, and
are capable of exercising some reason ; this delights
them much, and it is very pleasing to their vänity if
they but conceit they can see a little further than those
of greater experience.
8 REMARKs, &c.
4. Another thing is quite exalting to some youthful
minds; viz. letter-learning; their feelings glory in
equaling or surpassing others; but there is no end to this
kind of chase, and many have run to fatal ruin in this
way.
5. Such are the charms so delighting to young minds;
such is the flowery path of youth’s enticing nature,
where disguised enemies hold up to view the specious
allurements of imaginary happiness; but within, are
concealed the fatal weapons against the soul.
6. Hundreds of youthful snares and appetites might
be mentioned, which are of a similar nature, and re-
quire to be strictly guarded against.
7. These things appear extremely enticing to youth ;
and the ambitious zeal, and craving sense of young
minds are so allured by, and dote so much upon such
charms, that they cannot endure the thought of being
restricted; and if there is any thing said, which strikes
against their opinions, it feels very galling.
8. They shudder at the thought of not being so for-
ward as they conceited themselves to be ; and in attempt-
ing to prove the matter in their favor, they often betray
a shameful forwardness, and expose their weakness.
9. But these things are all vanity; like empty bub-
bles they are soon passed and gone forever; and all
these glittering allurements, that seem to grace the way
‘before you in the things of time, will become dim as
you advance. - ſº
10. You imagine that riper years will give you great-
er scope for the exercise and improvement of your own
/ U
DEVOTION TO GOD. 9
opinions. True ; for if you were never to arrive to
that state, in which you could choose and act measura-
bly for yourselves, you could not be subject to rewards
or punishments.
11. But observe; if you are faithful, your obligations
and restrictions to do right, the concern and buyden of
your duty, and the many labors and troubles which you
must pass through, and which it is impossible for you
to know at present, will far overbalance all the pleasure
you can take in thinking and acting for yourselves.
Experience must prove this.
12. These are solemn truths, and the foregoing are
the principal channels of youthful danger. Some more
particular cautions may be useful.
SECTION III.
Of Devotion to God.
1. Devotion to God, is the whole duty of man; it is
the law of God to Moses, and the Prophets; it is the
law of Christ, the Son of God. “And thou shalt love
the Lord thy God, with all thine heart, and with all
thy soul, and with all thy, might.” (Deut. vi., 5.)
2. Devotion is the offspring of love, without which,
no action can be done with sincere motives to do good;
without it the soul must die; without it, man to God
must always be a stranger; without it, Heaven would be
a wilderness, a barren waste.
3. The more we exercise the feeling of love, of
10 DEVOTION TO GOD.
gratitude, of submission towards God, the more intense
and habitual will our feelings of devotion become. But it
is not enough to think and talk of devotion, or to end
our toil with feelings devoted; but we should perform
devotional services, with our tongues, hands and feet;
devote every faculty of soul and body to God, in doing
good; and, when assembled for devotional worship, let
the sense be withdrawn from terrestrial cares, and labor
to be filled with the spirit of God.
4. Be given up to the spirit of good, as clay in the
hands of the potter; subject to he fashioned any way
or in any form, to suit his purpose; for, depend up-
on it, beloved youth, our God is a perfect Artist, and
can form a vessel to suit his purpose, better than can
be done by the wisdom of man; and, when He hath
formed it to his will and cleansed it in the furnace, tried
and proved it by fire, is capable of filling it with the
riches of his kingdom of peace, the food for every
living soul.
5. Therefore, be given up to do his will, and be Jed
by his Spirit which is order and righteousness, and you
cannot miss of Heaven, you cannot miss of a just re-
ward. Unto whom would you look for a more just re-
ward for every act of devotional service P All good
bclongs to God. The spirit of unsubdued man is treach-
erous; devote not yourselves to serve this spirit, ei-
ther in yourself or others; but God in man, manifest-
ed by obedience to his will, you must obey.
'6. Would you devote your time and talents self to
please, who them will reward your services 2 Your course
of pleasure, God might in a moment end; time is not
DEVOTION TO GOD. 11
yours! Or would you devote your services to Satan?
His promises are lies Would you then become as clay
in Satan's hands, or have him your potter 2
7. Would you devote your strength and might
To bow at Satan’s throne *
Remember, 'twould be his delight
To form your image like his own.
8. “Obedience to the will of God, thankfulness for his
tnercies, trust in his providence, reliance on his power,
and sorrow for our sins, should not be the occasional
exercise, but the habit of our souls.” &
9. “True charity cannot long exist in the temper,
unless we perform acts of charity. Meditation upon
goodness will soon become useless, unless it is strength-
ened by good works. So the temper of devotion will
be useless, nay, the possession of it must be hypocriti-
cal, unless it produces obedience to the will of God.'...
10. “The more perfectly our wills are subjected to
the will of God, and our whole course of conduct reg-
ulated by his commands, the more ardent will be our
devotion.”
I1. Finally, beloved youth, devote all to God, and
the influence of his Spirit of searching truth, and He
will be yºur Comforter. Let Him be your Potter, and
ask not, “what shape shall it be when it is fashioned,”
but be willing to allow Him to shape you at his pleas-
ure, and you will be chosen vessels unto Him, filled
with the abundant riches of his kingdom.
12. “How happy that immortal mind
…,' ' ' ' Who rests beneath Jehovah's wings,
Who sweet employment there can find
Without the help of earthly things.”
12
SECTION IV.
Of Obedience. A
1. Obedience is considered by all people as a very
necessary qualification, and as a great ornament to chil-
dren and youth. Indeed, the matter is not confined to
age ; for among all civilized people, those, of whatever
age, who are obedient to the laws of the land, and sub-
ject to good government, are accounted more honorable
than the disobedient and rebellious.
2. But it is of particular importance to children and
youth, who have not come to act for themselves, to be
obedient to those who have the charge of them in tem-
poral matters; for thereby they walk safely, gain the
esteem of others, and give great encouragement of be-
ing useful and agreeable when grown up to manhood.
3. Now if obedience is highly necessary in natural
things, why not in spiritual things 2 Has a child or
youth any more experience in spiritual things than in
natural 2 Does not the soul need culture; and the re-
ligious virtues need cherishing 2 Yea, surely ; and it
is the duty of those who are entrusted with the over-
sight of the young mind, as kind Elders and superiors,
to watch over it for good, and to teach it what is right.
4. This subject is touched upon in page 4, but per-
haps in so short a manner as not to convey the matter
sufficiently clear, without some further remarks.
5. It is evidently according to the order of spiritual
things, for the will of God to be made known through
the superior to the inferior. He, therefore, who rejects
N - ... ... -’ OBE DIENCE. 13
that counsel whereby he may find salvation, and rises
above subjection to his superior, cuts himself off from
all hope; nor can he ever be owned of God in any re-
bellion against those who have more of God than he
has ; nor be saved one side of a union with them.
6. The scriptures throughout, enjoin strict obedience.
The willing and obedient were to eat the good of the
land. (See Eph. vi., 1. &c. and Titus ii, 9.) There is no
promise without obedience. And whom shall we obey
some unknown or supposed God? or God in man; God
in our superiors 2
7. There can be no society without a Lead, to pre-
serve order and regulation. And it is our duty to yield
obedience to that Lead which God entrusts to be the
medium of his will to us; thereby we obey not men,
but God. A 12
8. Youth and children may easily know when they
are in obedience and when not, if they only seek to
know the will of their superiors; this is so far from be-
ing hard and discouraging, that it gives great satisfac-
tion to all who effectually try it.
9. Children and youth who do not give up their own
wills, and learn obedience when young, will most cer-
tainly be headstrong, disorderly, and not subject to
government when grown up : thus they will be disa-
greeable members of society.
10. O then let each one consider these important
things; and prove by his conduct and deportment that
he has learned the path of humility and obedience,
which will beautify him, and render him an ornament
to all who know him.
14
SECTION V.
Of Vanity. s
1. There are two states of the human mind, that are
very distinct, one from the other, and can easily be un-
derstood, by any one of common sense"; and these are,
Seriousness, and its opposite, which we will call vanity,
but unseriousness is the true meaning.
2. It is by seriousness, and that alone, that any good
can be gained, or any virtuous principle be planted or
supported in the mind of any one, of whatever age.
3. Take a child, for instance, of eight or ten years of
age, whose ways you can comprehend better than you
can those of much riper age and experience than your-
selves. Suppose one of you was set to teach this
child, and lead him in all respects, in the way he should
go, and instruct him in all points in that which would
be for his future welfare, and his greatest gain ; and
what could you do with him, what would he learn, or
what good could he possibly gain, if he were void of
seriousness, or if he would give no serious attention to
any of your instructions? t
4. And, as it is with children, so it is with youth,
and also with riper years; nothing good can be gained,
but by the exercise of a serious, reflecting mind. But
the spirit of vanity is ever at war with all serious
VANITY. G |5
reflection. Yea, vanity, that bewitching and destructive
evil, is opposed to all good.
5. And do you, O lovely youth, indulge in vanity,
freely and carelessly, without thinking how you con-
duct yourselves? If you do, then we say, O beware,
and turn from it, before it be too late; or, like the con-
firmed drunkard, you will waste your whole substance,
and ruin your honor and happiness, and bring much dis-
tress on all with whom you are connected. e
6. Vanity, when indulged, is one of the most danger-
ous evils that can beset rational creatures. It is true,
there are passions and propensities, more directly sinful,
which, being more apparent, are shunned on the ac-
count ; but vanity is more secret, and works out of
sight. While unserious minds do not consider that
there can be, much harm, if any, in being a little light
and vain, and thus they are led from one degree to
another into that which is really wrong.
7. Vanity is a fruitful soil for every evil plant; but
no good plant can grow there, no virtuous principle CâI]
possibly take root therein. Vanity leads directly into
the by and forbidden paths of every sin. It releases
all feelings of restraint against the passions of human
nature ; it raises the sense above that low and humble
state of mind, so indispensable to make one upright and
virtuous. *
8. Under the influence of this spirit, no one can re-
ceive admonition, warning, or instruction; and without
these, how is it possible for any one to grow into the
principles of virtue and goodness No serious feeling
16 VANITY.
cari abide where vanity is, no solemn reflection can en-
ter the mind where it rests, no heavenly sensation or
virtuous contemplation, can find room where it reigns.
9. But there is no foul or wicked deed that may not
be committed under its influence, no vile sensation but
that may flourish, and be put into action, where this
cursed spirit rules. No evil, or baneful principle, but
that may be cultivated, where this detestable spirit has
a haunt. • *
10. How often do the upright and sincere hearted.
mourn and lament, even with tears of sorrow, that this
soul-destroying spirit, this murderer of all virtue, should
find so much room, and be indulged so much as it is, by
those who are called by the gospel, and pretend to have
a right among the sincere hearted. t
11. Beloved youth, do you not believe, yea, and know
this is the truth we speak P Do you not believe you will
yet have to give an account of every idle word, yea,
of every idle, carnal or vain thought or action that you
knowingly or carelessly indulge 2 This, every one will
surely have to do. And they will find, that the spirit
of vanity is a secret and deadly enemy, and as a cank-
er-worm, to eat out the very marrow of the gospel,
and the life of the soul. ſº ſº,
12. Then why not turn and crush, or, at least, shun
this viper ? Why put it off? It continually haunts and
seeks to charm you, for no better end than to take your
life. These remarks have no allusion to innocent cheer-
fulness. Any person of common understanding, can ea-
sily discern between vanity, and harmless pleasantness,
17
SECTION VI.
Of the future consequences of present actions.
1. In the first place, we wish you to look around on
those natural things which you can see and understand,
and reflect, that every thing is made to answer some
object or purpose; every thing that is done, is done
with a view to answer some future purpose. From this
you may learn a powerful evidence, that man’s existence
in this life, is for some wise and important design in
a future state of existence.
2. You doubtless understand, that it is the universal
nature of things in human life, that every action of a
man, in the end, brings its reward to that man, either
good or evil. It is a fact, in a general sense, that
every action has a result, either soon or late ; and
when that result takes place, it produces the certain
consequence, or reward of that action.
3. If a man sows seed in the earth, that seed will
spring up, and bear fruit, whatever it be; if he sows
not, he has no fruit; it matters not, whether the time
for the fruit be either soon or late, still the result is
equally certain and important.
4. You may say there are many cases, in which a
man does not meet the result of his actions while he
lives; that is true; but it does not alter the nature of
R
18 THE FUTURE CONSEQUENCES
things; every thing has, or will have, a final result;
and that is the principle on which we act, in all we do
in things of time, and it ought to govern us, in every
thought, word and deed, for those results of our actions,
whether of body or mind, which we do not meet in
time, we shall meet in eternity. *
5. You may perhaps say you cannot believe that eve-
ry one of your thoughts, words and actions, will have
any effect on you hereafter, either in time or eternity,
or that such trifling things will yield any fruit, or bring
any reward, either good or evil. But be assured they
certainly will; every one of them, will have an effect.
6. Let us illustrate this; Do you believe that a dust of
earth falling on a house top can have any effect on the
body, sills or foundation of that house “Why nay,”
perhaps you will say. Do you believe that a drop of
water falling into the sea, can have any effect on the
whole sea 2 “By no means,” perhaps you will say. Do
you believe that a ton of earth falling on the liouse, or
a large river falling into the ocean can affect them :
“Surely we do,” you answer. * O
7. Now this ton of earth is composed of atoms, as
small as dust; and all the rivers that flow into the sea,
are made up of atoms, as small as a particle of mist.
And now if you will tell us which of those atoms of the
ton of earth, would have no effect on the house, or
which of those atoms falling into the sea, have no effect
thereon, we will tell you, which of your thoughts,
words and actions, will have no effect on your charac-
er, or on your honor, happiness, or future condition.
3.
of PRESENT ACTIONs. I9
8. Consider the dew while it is falling, it is invisible ;
but in a few hours it becomes abundant, and the drops
are large and heavy. Consider how every thing grows,
it is by imperceptible additions; So it is with us in all
our movements. “It is by little steps we move,” yet
every step is sure to have its effect. -
9. It is a very great and dangerous error that those
run into, who think that their little thoughts, words
and actions are of no great consequence. How many
there have been, who, for a time, were sincere, and
determined to do well, but who, little by little, became
entirely changed in their minds and actions; and how
was this change effected It was done by each partic-
ular thought, word and action, though, apparently con-
sidered at first of little consequence.
10. You will perhaps think, that doing a little wrong
once in a while, cannot do much harm, it is all healed
over, by the good one does. But nay, not so, the evil
that one does will remain evil, and will certainky have
its effect; nor can it possibly be removed, but by addi-
tional labor and suffering; and thus it may be put away,
if one will cease to do evil.
11. When we plant a garden, and sow seeds therein,
the seeds spring up, and become plants; with these,
ălso, many evil weeds grow up; and in order to obtain
the good fruit, we have to destroy the evil weeds, and
if we let one grow, it takes away the goodness of the
land. Just so it is with our minds; our desires are as
seeds, good and evil, and when these are put into ac-
tion, we may compare them to plants, good and evil,
20 THE FUTURE CONSEQUENCES
| Ne
and in order to obtain honor and happiness, we must
destroy the evil, and cherish the good.
12. Now do you not know, that your travel through
life, is like walking over a miry, boggy place, where
one must watch every step, or most surely get into the
mire. He who acts, or talks without thinking what he
is about, or of the consequence thereof, is like one who
dashes along, neither knowing nor caring, whether he
muddies his feet, or not.
13. But how many youth are there, who seriously
consider their thoughts, words or actions, in the time
of them, whether they be good or evil & Do they gen-
erally reflect one time in ten, or one in fifty When
they are in company with their companions, do they
think what they say and do 2 Are they seriously care-
ful to say and do nothing from which others will gather
hurt? Do they unite with others in what is wrong, or
evil in any way ? When we speak of good or evil, we
do not mean some very apparent great good or evil, we
mean whatever tends to good or evil, ſor whatever
tends more to good than to evil, is good. |
14. Remember you will certainly have to be account-
able for the influence of your conduct on others, on
their account, as really as on your own account, Did
you really sense this seriously, you would be very care-
ful what you say and do before others.
15. When you speak of others, are you careful to say
nothing about them, that is disrespectful, or that would
tend to their dishonor Do you report any thing of
}
OF PRESENT ACTIONS. 2]
them that is not already known 2 Do you needlessly
make disrespectful comments on what is known 2
16. Evil speaking, is a most ruinous evil, a pest in
society; it scatters and weakens all good feelings,
peace and order, and is destructive to the virtue and
character of all who indulge in it, especially to youth.
17. All such things as talking, whispering or laugh-
ing with some favorite one, in ridicule about this or that
one, making very free with some, and at the same time
being very shy and backward, where there ought to be
openness and freedom, are improper and wrong. But .
why should any want to do such things 2 What possia:
ble good can it do 2 No one can tell. But the evil that
it does, is easily told, and will have to be felt with pain,
by those who do so.
18. And, beloved youth, when you feel a disposition
to speak evil of others; stop and consider whether you
are willing to be treated so ; think what feelings it
would produce in you, to overhear others speaking evil
of you, or whether you would be willing they should
overhear you. Tº-.
19. Such things lead those who practice them, direct-
ly into a disorderly union, into clubs and combinations,
privacies and forbidden evil confederacies, entirely op-
posed to that free and innocent deportment that virtu-
ous people maintain. |
20. Those who practice such things, show out a self.
conceited, haughty sense, as though they thought them-
selves very noble ; while others were very mean, and
fit for nothing but to be ridiculed and laughed at. And

22 THE FUTURE CONSEQUENCES
such cannot fail of losing the good and safe union of
the body, and finally falling off, and sinking to destruc-
tion. º
21. They who needlessly speak evil of others, more
or less deprive them of their character, honor and hap-
piness; and so far, they will lose their own honor and
happiness. This is a very great evil among people,
and yet, how common How many carelessly commit
this wrong, and never think how they are injuring oth-
ers, and that they, themselves, will yet have to feel the
result of it, and suffer for every atom of evil they have
ºver caused in this way.
*22. Therefore, beloved youth, we beseech you, shun
these things. Gather to your lead, and seek your near-
est union to those who can administer the most good
and strength ; speak evil of no one, if you can help it;
and if you speak at all, speak with reserve, in love to
the person, and in sorrow for that which is really evil,
but never live and feast on the failings of others.
23. You are now in a peculiar stage of life, and
your present conduct will have a very great and ex-
tensive effect on your future condition, both in time
and eternity. You are old enough to exercise under-
standing, and to reflect seriously on the consequences of
your doings.
24. You ought to consider the end, and certain con-
sequence of your existence, and that it is impossible
for you to escape death, judgment and eternity, and
that you will certainly meet the result of every thought,
word and action of your life. &


OF PRESENT ACTIONS. e 23
25. Honor and happiness are what all desire in the
event. Is it not, therefore, of the greatest importance,
that you seriously consider what will tend to your final
happiness? 4 -
26. Come then, beloved young friends, draw near to
us, and attend with care to what we say, and we will
perhaps, enlighten your minds. What is honor, but
the enjoyment of a good name, and what is happiness,
but the reward of virtuous deeds 2
27. Again, how is a good name obtained, but by walk-
ing uprightly, and agreeably in the sight of those with
whom we are connected 2 And how are virtuous deeds
performed, but by self-denial, and restraint upon the
present cravings of every evil passion, and carefully
shunning every thing that does not tend to virtue 2 Sure-
ly, these are questions of the greatest importance to all.
28. So be not discouraged at the trials you meet,
remember there is no prize without a sacrifice, no
crown without a cross. Choose the road to happiness,
and make up your minds to serve God. Do not delay
the work of preparing for eternity. Devote yourselves
to God. Give up your whole souls to serve your Ma-
ker, for He is a sure pay-master, and you will shortly
be rewarded to your full satisfaction. f
29. Say not in your hearts, “There is time enough
yet,” you know not how short your days are on earth,
when death will call you hence. Say not, “A little fol-
ly here, and a little wrong there, will not make much
odds.” Every thought, word and deed, that you bring
forth, helps to make up your life; these are the atoms
24 RESPECT TO THE CONCERN
that form your characters, these are the seeds you sow for
futurity, and the consequences of these you will have
to reap, and for these, lament or rejoice.
SECTION VII.
Of suitable respect in youth, to the concern that
others feel in their welfare.
1. Beloved Youth, We well know, that you are in
a critical period of life; you unavoidably meet with
many trials, the enticements of nature beset you on ev-
ery hand, the pleasures of this world invite you with
alluring charms, and the path of virtue is filled with
crosses and apparent discouragements. You feel an un-
due force of free agency, desiring to choose and act for
yourselves; and the eyes of all are upon you, to judge
of your merit or demerit. All this will be, and must be.
2. And here is a point of great danger ; in all this
you are exposed not to be governed by a true principle,
a principle which will govern you, in all you say and
do, to act with a view to future consequences, agreeable
to what is stated in the preceding section : a principle
which anticipates the final result, and does not allow
you to act from the impulse of present passion or incli-
nation.
3. You are exposed to feel that others, (particularly
older ones, and those you will acknowledge are virtu-
ous,) are watching you through some wrong motives,
THAT OTHERs FEEI, &c. 25
or with too much jealousy or concern. And thus while
they are in truth feeling for you with all the tenderness,
concern and good will they are capable of, being able,
willing and desirous to do you much good, you are lia-
ble to miss the good you might receive, just because
you have a wrong idea of their feelings.
4. Many unwise and high minded youth, have resent-
ed the concern of others for them, and carried the mat-
ter so far, as purposely to act in a way to excite the sus-
picion of others, “to see what a fuss they would make,”
(as they call it,) and then vent out their resentment, at
other's feeling so dreadfully concerned about them
and, perhaps boast among their companions, that they
did it on purpose.
5. Such conduct is contemptible, and they who do
such things, unless they seasonably repent, will catch
themselves in a trap, from which they will not easily
escape, and they will be accountable, for all the error
they lead others into. This presumptuous folly, seems
like a certain crazy man, who, being confined, had
keepers to watch him continually ; and he took it into
his head, to see how he could scare his watchers by
making attempts to dash his head against the chimney,
while they sprang to catch him lest he should dash out
his own brains !
6. How many there have been, who have fallen off
and turned from the path of virtue and true faith, who
harbored this kind of sense, and plainly showed it out.
Greatly displeased because people were jealous of them,
and “dreadfully concerned, for fear they would go off,”
26 RESPECT TO THE CONCERN
(or, in other words,) apostatize; and in a short time
these very ones would turn their backs to the way of
God, become apostates, and prove all such jealousies
true ! How foolish and ruinous, is the spirit that scorns the
timely admonition and tender concern of their friends.
7. We entreat of you, never to harbor this spirit one
moment. To be offended at the concern of others for
you; there cannot be a worse sign; it never fails to point
to the fatal ruin of those who pursue it. Never slight
the interest others show in your welfare. You need
none of you, fear that others will be jealous of you, or
over concerned about you, unless you give some occa-
sion for it; the generality are not deceived; your works
will show, and by them your character will be judged.
You, yourselves would not be willing to own, but that
you can judge of the character of others, and why not
others, (especially those of better experience,) be able
to judge of you ?
8. If you have sufficient principle and interest in do-
ing right, to keep you within the bounds of virtue, it
will be seen fast enough; there will be no mistake in a
general sense. And those who have this principle in
themselves, cannot avoid wishing to see it in others,
and it wounds them if they cannot see it, though some
show it more than others; and those who do feel this
interest, cannot avoid wishing to support it in others,
and to help strengthen those of less experience.
9. But how ungrateful it is, particularly in youth,
when others are kindly urging them to be virtuous, for
them to turn and spurn at it, and tréat their best friends
-THAT OTHERS FEEL &c. 27
as enemies, when they must know these things are
meant for their good, and to make such expressions as
have been often made ; such as, “Folks need not be so
dreadfully troubled about me, I aint a-going to be drove
to Heaven ;-I aint a-going to be scared,” and such like
expressions. |
10. Such expressions always give pain to the sincere
hearted; they linow these feelings proceed from a spirit
that is liable to prove the overthrow of those who pos-
sess it. And surely, those who feel and talk in this way,
will yet meet with that which will scare them worse
than they think others mean to scare them.
11. But when you meet with trials in this way, then
stop and consider whether you do not believe and know,
that those who show this concern for you, do it from a
good motive, from real love to you; even admitting
they may, at times, be unnecessarily concerned; yet,
would it not do you good, if you rightly conceived it
We think you must in truth, say yea; then how can
you treat it with contempt 2
12. But, as to being drove to Heaven, or compelled
to be virtuous, no one need to fear, no one expects this
to be dome by mortals. No one will finally be compell-
ed to walk the road to happiness; if any ever find it,
it will be by their own exertions.
13. But look at it once, what do you think would be
the state of things, if there were no urgent means taken
to restrain creatures within the bounds of virtue When
you consider the depravity of human nature, how do
you think it is going to be controlled 2 e
28 RESPECT TO THE CONCERNS
14. Who of us would be willing to take up the mu-
merous crosses against our natural feelings and desires,
and submit to the many restraints that even strict moral-
ity requires, were we not, in a manner, (“driven”) to
it, by a sense of the awful consequences of no restraint 2
Surely, no one. -
15. Therefore, do not work against the cause of vir-
tue, and your own good, by opposing any reasonable
means that can be taken to help you. It certainly is
very necessary to keep every appearance of evil, and
every dangerous allurement, out of sight and knowl-
edge, particularly of youth and children, as far as can
be consistent; because they are greatly exposed to make
an unwise use of it. And it is grievous to see any so
unwise, as to be offended at the caution and concern
that is necessarily exercised in these things for their
good.
16. But haughty youth, who find that their superiors
would wish to keep them ignorant of what there is in
the world, of that which is obscene, or which is calcu-
lated to do them hurt, instead of good, are apt to be
much displeased. But why do creatures wish to see,
hear and know, of those things which are calculated to
make their way harder 2 Is it not hard enough already ?
Does not reason teach, that the more we know of the
allureing things of this world, the more we are exposed
to become darkened, tempted, and drawn aside 2
17. What would be the state of things, were we to .
allow the free use of foul and obscene language 2 What
would be the effect, should we suffer all the allure-
THAT others FEEL &c. 29
ments and pleasures of this wicked world, to be pre-
sented to the eyes of the young P Every restraint
would soon become hateful to them, it would be impos-
sible to save them from utter destruction ; as well might
we place a barrel of rum before a confirmed drunkard.
18. Beloved youth, we want you to consider the val-
ue of a good name ; its effects are like compound inter-
est; it inspires others to put confidence in you, and it
ensures the good treatment of all around you; and this
again, encourages and strengthens you, still to increase
and persevere in the good way. The old maxim is, “To
be totally indifferent to praise or censure, is a real de-
fect in character.” And so it is in truth.
19. If a person cares not for a good name, or if he is
not grieved to have others think ill of him, it is a mark of
a barbarous character, and a sure sign of a ruinous end. If
you find that others, in a general sense, are suspicious
Of you, you ought to take it as a proof that something
is not as it ought to be, with you; if others are concern-
ed for you, and you scorn it, you of course, only in-
crease the cause of the concern.
20. It is in love to you that we speak these things,
because we are anxious that you should sense the im-
portance of them; for we know, that unless you walk
the path of truth and virtue, and labor for your own
good, ruin is your certain fate, as well as we know
that unless a man works for his own living, or some
one does it for him, starvation is the sure result.
21. If you were traveling with a much more experi-
enced companion, in a dangerous way, and he should
30 RIDICUI.E.
see you approaching to a frightful precipice, whose
brink was covered with ice, and you was not aware of
it, would you call him your friend, if he did not warn
you, and do all in his power for your safety 2
22. Therefore, we call aloud; Beware, beware; look
ere you leap; choose the safe road, while you may ; be-
lieve those who have more experience than you have.
Do not view these things as unimportant, because yeu
do not immediately meet the reward, or effect of your .
words and actions; for though the result may seem dis-
tant, and the effects slow, yet they are sure as day and
night. |
23. Every rational creature, knows that these things
are important to him, as his existence; he must decide
whether he will take the road to happiness, or run the
risk of being forever miserable; he must know his own
works must decide this matter.
24. Strive, therefore, beloved youth, to gain a fixed
principle to govern you in all you do and say, strictly
within the bounds of truth and righteousness, in a man-
ner that you would be willing to answer for it, at the
solemn bar of justice, and immediately receive your
full reward for the same. º
SECTION VIII.
Of Ridicule.
1. As the remarks in this little book are not intended
RIDICULE, 31
to refer to the practice or disposition of any particular
persons, but merely to convey useful hints and ideas,
for the edification of such as have not turned their
thoughts upon the subjects here treated upon, it may be
well to touch upon one matter in which every body is
exposed to hurt the feelings of others more or less, viz:
ridicule.
2. Any one who has suffered from this tormenting
spirit in others, can realize the base appearance of it.
It certainly is an unmanly and low-bred display of wit,
to delight in picking faults, taking notice of oddities,
and setting forth the follies of others, as a mark to
shoot at for sport. This is not doing as we would be
done by. It is no more right for us to rob one of his
character, in any degree, than of his interest, neither
is it any more justifiable to wound the spirit, than the
body; yet the crime is much more common.
3. But Sarcastus feels quite whole and self-sufficient;
is quite diverted with the folly of others, and loves to
make fun of it; it pleases him to see others in a bad
pickle. O, says he, how it tickled me the other day,
when poor friend Simpleton strained so hard to show
how spry he was, when he tried to jump across the
mud-puddle about three feet across, but he was so
heavy behind that he missed his go, and fell splash into
the mud | But what pleased me most, was when he
tugged and worked so long to get out, and finally left
one boot in the mire; how pretty he looked,—he look-
ed cross enough to eat spikes
32 R] DICULTE.
4. But ‘poor Simpleton,' as he called him, overheared
the story, and having done nothing but what was
honorable and the best he could do, bit his lips with
grief; and having recovered himself a little, he spake
kindly to Sarcastus, and told him he thought it was
hardly manly to show such a 'spirit at the misfortunes
of a brother : O, says Sarcastus, you and I do miss it
sometimes; you remember how you got mad at me the
other day, and how we were called up for it ! Nay, says
the other, I beseech you, hear me a little, I am sorry to
see you spoil your own credit; I do not wish to hurt
your feelings, --La do you preach, I have heard before
of the devil's correcting sin
5. Thus Sarcastus stood his ground, firm as a tiger;
still going on, jeering and ridiculing, and to make his
wit cut the keener, he would couch his ironical expres-
sions under good humor. He felt no lack of union, but
could see others as many times through and through,
as he looked at them. p
6. Thus he lost his union and strength, and falling
into wrongs himself, he had to be closely disciplined, at
which he took offence, and finally cleared out; , at
which his old acquaintance all said, good riddancé,
from bad rubbish ; —not because they rejoiced that he
had ruined himself, but because they were now released
from that evil spirit, so destructive to peace and hap-
piness. * - ©
7. Now what an awful spirit was this which influ-
enced Sarcastus; what effects the cause produced . He
was devoid of humanity, delighting himself in the
RIDICULE. 33
adversity of others; and finally he reaped the fruit of
his doings. . º *
8. But similar to his is the case with many, who in-
dulge in some evil practice, until it is too late to reform,
and then as if to better themselves, they, as the old
saying is, jump out of the frying-pan into the fire.
9. How much better it would be to submit to rea-
son and the cross, and conquer the passions before they
get too strong. It is easier to destroy a young sapling,
root and branch, than a sturdy oak.
10. Again, as touching ridicule, it cannot agree with
refinement and cultivation to indulge it in any way.
Jesting, sly hints, back-biting and faulting, are not the
gifts of heaven ; they are not the sweet roses of meek-
ness. Who is there that does not feel the greatest in-
ward satisfaction, always to make the best of every
thing; and if faults must be spoken of, always to speak
with a reserve and exceptions, if possible 2
11. Now to close this subject, we must conclude that
satirical wit is useless, and if any one thinks he has but
a little, let him be thankful he has no more.
12. Never be witty at the expense of any one ; nor
gratify that idle inclination which is too strong in most
young persons, that is, laughing at, or ridiculing the in-
firmities of others, by way of diverting the company, or
displaying your own superiority. * &
13. If you have wit, use it to please, not to hurt.
You may shine, but take care not to scorch. In short,
never seem to see the faults of others. Though among
the mass of mankind, there are doubtless numbers of
34 | IMPORTANCE OF
fools and knaves; yet, were we to tell every one of
these we meet, that we know them to be so, we should
be in perpetual war. I would desert the knave, and
pity the fool wherever I found him; but I would let
neither of them know unnecessarily, that I did so ; as I
would not be industrious to make myself enemies. As
one must please others, then, in order to please one's
self, consider what is agreeable to you, will most likely
be agreeable to them, and conduct yourself accordingly.
& Mºmº-º
SECTION IX.
Importance of fived Principles.
1. Without some definite and fixed principles to gov-
ern our conduct, to enable us to decide before we act,
how we should act, before we speak, how we should
speak, and what we should say, before we indulge in
profound thinking, whether those subjects upon which
we would give our attention, have a tendency to good
or evil, and to govern us in those important points, we
are left, like a ship upon the ocean without pilot or rud-
der, subject to be blown by every passionate wind, or to
be dashed on rocks, to sink in ruin. *Re
2. Therefore, nothing is more necessary, than for ev-
ery young person early to begin to lay the foundation
of fixed principles of virtue, which shall direct him in.
opposition to the sudden gusts of passion that the ruf
fling incidents of life may chance to raise, and to the
alluring temptations of pleasure, and the gratification
FIXED PRINCIPLES. 35
of self-will, and the animal passions and appetites
which the world holds up to view.
3. Without the possession of fixed principles, and
obedience to the same, it is in vain for any person to
think of obtaining or keeping a good character; it is
impossible. t
4. To act on fixed principles of virtue, should be the
whole employment of our lives, and hence, the princi-
ples which should govern us, extend to all the little in-
cidents of life, and are, therefore, very numerous, when
definitely pointed out; but these may all be classed un-
der a few general heads, as the following.
1. Of Thoughts. Never indulge in thinking that
which is wicked, base, licentious, intriguing, or mean.
Deny yourselves and shun the very appearance of evil.
2. OF Words. First, Always speak truth, and
truth only, whether in earnest, play, or jest.
Second, Speak little, and hear much.
Third, Speak no ill of any, unless necessity requires
it, and then with all possible caution, doing as you
would be done by. -\e tº
Fourth, Use no hard or crusty words, but “let your
words be mild.” -
Fifth, and lastly, Fear God in all you speak.
3. OF FEELINGs. First, Never carry hard, grudg-
ing, or envious feelings towards any age, sex or class
of people. They are the bane of life and peace.
Second, Indulge not in feelings of vanity and
lewdness.
4. Of Actions. First, Always, in all cases, obey
36 IMPORTANCE OF
the dictates of conscience, be the consequences what
they may. f
Second, Do nothing that you know to be wrong,
though you were to gain the whole world as a reward.
Third, Never retaliate an injury received, but ren-
der good for evil. tº
Fourth, Do nothing willingly, to injure the person
or character of others.
Fifth, Always do as you would be done by.
Sixth, Indulge not in idleness, either of body or
mind.
Seventh, Neglect no opportunity of doing good ; it is
not enough to improve those that offer; you should
seek them. & 2
Eighth, Devote your time and talents only to God,
in doing good.
JWinth, and lastly, Keep your sense on your duty.
Examine yourself daily, compare your whole con-
duct, words, thoughts, feelings and actions, with the
teachings of your conscience, ere you close your eyes
in sleep, and labor to divest yourself of prejudice in
your favor; and if you have done wrong, confess
it; if you have injured a brother, sister or friend,
make restoration, before you sleep.
5. Remember of thoughts, come words and actions;
they are the germs of all the plants which grow upon
the soil of life; take care that these, then, are faultless.
6. A sharp censure is often given by keeping silence,
when questioned concerning persons, so much so, that
it is sometimes wise to cover even this, by the men-
tioning of some good deed in their favor. [ _ºme
º:
FIXED PRINCIPLES. 37
7. Of Idleness, we would say, “Dost thou love life 2
them do not squander time, for that is the stuff life is
made of.” And let your employment be only that
which is profitable to the best good of yourself and oth-
ers. Idleness is the certain mother of many gross evils.
When the mind is ever grasping for virtue and useful-
ness, evil has no room to enter; but when it is vacant
of these, it is sure to be guided by the unsubdued pas-
sions of man.
8. When the hands are employed in that which is
good and useful, mischief dare not come near; but
when idle, she steals along to fill the vacant room ; and,
finding in the idle brain the eggs of numerous passions,
hatches them apace, and broods them with care, often
scratching over the rubbish of the brains, to find some
sparing kernel for support, and, when supported, lives
but to work destruction.
9. Always keep good promises, and make no bad
ones; this inspires confidence, and without confidence,
man-is without friends. Never promise more than you
can perform : rash promises are oft times the cause of
falsehood, and neglect of punctuality.
10. “Before you resolve upon an action, or a course
of actions, cultivate the habit of deciding upon its mor-
al character. Let the first question always be, Is this
action right 2 To decide this, God gave you conscience
and reason to compare with ; if you do not use it, you
are false to yourself, and inexcusable before God. And
let the question, Is this right? be asked first, before the
love of pleasure, or any wrong step has been taken. If
º
38 IMPORTANCE OF &c.
we ask this question first, it can generally be decided
with ease.” If we wait until our feelings are drawn
aside from virtue, conscience will not have its perfect
work.
11. A frequent abuse of conscience, by doing that
which it forbids, causes its quick sensibility to become
benumbed, so that it will not so quickly reprove us as
when first appealed to ; this, all who have abused it,
know. But this does not take away the accountability
of the soul ; every deed must meet its consequenees.
12. When you are in doubt, whether a thing which
you would do, be wrong or right, unless you are obliged
to do it, it is better to leave it undone. When you have
done that which you question the rightness of, you may
generally settle it on the side of error; that is, if it was
dome carelessly or unconstrained.
, 13. Can you remember an instance in your whole
life, in which you regret having obeyed conscience 2
There can nothing happen to you, so bad as to have
done wrong; there can nothing be gained so valuable,
as to have done right. And remember it is only by per-
fectly obeying conscience, in preference to every other
impulse, that you can attain to that bold, simple, good
and wise character, which is essential to true happiness.
14. “Devote time exclusively to self-examination.
Go alone, retire within yourself, and weigh your actions
carefully and coolly, forgetting all other things, know-
ing that you are a moral and accountable being.”
“”Tis greatly wise, to talk with our past hours,
And ask them what report they bore to Heaven,
And how they might have borne more welcome news.”
FORMATION OF PRINCIPLE, 39
15. “Examine yourself impartially, remember that you
are liable to be misſed by your passion, and the allure-
ments of self-interest. Put yourself in the place of
those around you, and put others in your own place,
and remark how you would then consider your actions.”
16. If, on examination, conscience convicts you of
having done wrong, reflect on your wrong, consider
what duties you have neglected, until you’àre sensible
of your guilt: be willing to listen to the admonitions
of conscience; they are the rebukes of a friend, and
are designed to keep you from doing wrong in future.
17. If you have wronged others, and restitution be in
your power, make it without hesitation, and do it im-
mediately. The least any one ought to be satisfied
with, who has done wrong, is to repair the wrong, as
soon as it is possible.
18. As every act of wrong is a sin against God, seek,
by confession and repentance, his forgiveness. Remark
the thoughts and temptations which led you to do
wrong. Be especially careful to avoid them in future.
Jºmº-
SECTION X.
Of the formation of Principle.
1. To be enabled to act from principle, it must be
formed and fixed; and the art of doing this, many have
not learned, who often have serious intentions to do
right, but afterwards abandon their design, in conse-
quence of some unforeseen temptations. This, then,
shows a weakness, a lack of firm and fixed resolution ;
40 FORMATION OF PRINCIPLE.
and these are only formed with much care, constant
watchfulness and labor of mind. ſº
2. Be guarded, not only against the gross evils of,
life, but against the little evils, “the little foxes that spoil
the vines.” “Little evils indulged, are small thièves,
which let in greater,” who will plunder and ravage, re-
gardless of any law but passion. And he who is not
punctual in the observance of little duties, both to God,
himself and others, never will be able to establish fix-
ed principles.
3. For no person can fix a principle unalterable, un-
less he has fixed firmness of purpose, which is only
gained by strenuously resisting every thing, small or
great, that would overthrow his resolutions to do good,
any more than a wall of cobble stones, one upon anoth-
er can long stand, without smaller ones to chink it, and
fill the open places, and hold each stone level, and in
its place.
4. “There are numerous ways in which we are expo-
sed to go astray, some, though they seem less important,
are of very great consequence; and, as the loss of a
small pin in a machine may render the whole useless,
so the neglect of a small known duty, may prove our
ruin.” *
5. Life is a journey, and it should be, to Heaven.
And no journey is performed at a leap, it must be by
little steps; if these, or any one or more of them, are
on the road to ruin, which is the opposite course, it is
clear, the soul is so much further from its desired home.
6. Greater events hang on little things, than many
ºx
PRAYER. 4]
are aware. Goliah was a great champion, but killed by
a stripling, and with a little stone from a sling. Ahab
was a king, mighty in power, but one little arrow from
the unknown archer's bow, killed him, and thus his
kingdom was thrown into confusion.
7. The ship is large, but a little helm will wield it
to the will. The tongue is a little member, but with
it more men are killed and wounded, than ever fell in
battle with the spear and sword ; for hard words hurt
worse than swords. &_b
8. The second is a short space of time, but without
it there are no centuries. The acorn is a small nut,
but from it comes the sturdy oak. The fibre of wool is
Small, but numbers of them clothe the sheep, and with-
out the single fibre, the coat could not be formed.
Even so, every word, every thought, every action, and
every feeling, are all the fibres which form the charac-
ter, either good or evil.
SECTION XI.
Of Prayer.
1. A soul who is truly devoted to God, will not neg-
lect the duty which all souls owe, to pray to Him.
The promise of the Son of God, was, “Ask, and ye
shall receive ; seek, and ye shall find; knock, and it
shall be opened unto you.”
2. Then let us seek his mercy in humble prayer, in
silent prayer, in secret prayer, often, and fervently.
42 PRAYER.
The young are too apt wholly to neglect this duty;
and even while kneeling for the purpose, when assem-
bled in sacred worship, or at table, the heart is often
indulging other feelings than that of fervent prayer.
The mind is too frequently engaged on other subjects:
this is wrong, this is mockery; base neglect towards
that God who gave us being; treacherous, hypocritical,
deceitful and irreverential : and those who thus slight
God, can but reasonably expect to be neglected of Him ;
. His blessing, His saving power and protection, they
must fail to share.
3. “Prayer is the natural dictate of the human heart;
though, like other duties, in days of prosperity, it may
have been neglected and forgotten, by the ungrateful,
yet, on all great and trying occasions, men are prompt-
ed by an irresistible impulse, to lift their eyes, and ad-
dress their voice to Heaven.”
4. “Who is there, for instance, that, feeling himself
cruelly oppressed, by injustice and violence, without
any prospect of procuring redress, can forbear appealing
to a power that rules above, and invoking divine aid,
to vindicate his innocence, and avenge his wrongs?
5. “Who that is standing by the death bed of a belov-
ed friend, and sees him struggling in the last agonies of
death, but finds himself impelled to look up to Heav-
en, and to pray from the heart, that where men can
give no aid, God would, in his mercy, support the dy-
ing friend ?” Q e
6. “Was there ever a sinner so hardened, that when
he finds himself leaving the world, and standing on the
CULTIVATION. 43
brink of an unknown etermity, is not disposed, with
earnest, and trembling voice, to pray that God would
forgive his errors, and receive, in peace, his departing
spirit º’”
7. “In such situations as these, man feels what he
truly is, and speaks the native, unadulterated language
of the heart. Accordingly, throughout all ages and
nations, the obligation to pray, as a duty, has been re-
cognized, and its necessity has been felt, in proportion
as the light of God has been shed upon them.”
8. “Over all the world, even among the most savage
tribes, temples have been built, worshipers have as-
sembled in crowds, and the wildest superstition has,
by the various forms of homage which it adopted,
borne testimony to this truth; “That there is some
God, to whom, as the hearer of prayer, all flesh should
come. ” $
SECTION XII.
On Cultivation.
1. Behold yon forest, a wild wilderness, thickly set
with shady trees. The soil is good, but of no use to
man ; the timber is good, but answers no purpose, until
cut down and fitted for use. The whole is a desolate
waste, the haunt of serpents and howling wild beasts;
and the solitary murmur of the crooked stream adds to
the gloom.
44 CULTIVATION.
2. Thus it is with man in his natural unrefined state.
He can bring forth no fruit to any higher order of things
than the old desolate condition. The thick shades of
ignorance shut out the light of reason, and prevent im-
provement. The lofty imaginations, and strong passions,
claim all the strength and take the nourishment of the
powers and faculties of the mind; and the deep rooted
prejudices leave no room for the growth of more lovely
plants.
3. Thus the whole expanse of the mind enjoys no
direct rays of heavenly light, no sweet reviving breez-
es to cherish the breath of life. Nothing but wild
plants of nature grow there. The beastly passions
roam at large, and the fierce enemies of the soul lurk
privily for prey.
4. But to return to the natural figure, we see the cul-
tivator laying his axe to the root of the tree ; he clears
the ground of the old things and introduces the new.
After a long and laborious exertion, he subdues the
stubborn stumps and firm roots.
5. He makes noble gardens, and ornaments them
with useful plants, beautiful flowers and sweet roses.
He plants precious fruit trees, cultivates them, prunes
and cherishes them. He builds houses and provides
conveniences for comfort, and brings all things into or-
der; and finally he reaps the rich bounty arising from
the work of his hands; yea, he continually reaps the
fruit of his labors. *
6. So it is with man. The old order of nature must
be done away, the aspiring and strong passions subdued,
CULTIVATION. 45
root and branch, before the refined plants can spring
forth, the blossoms of goodness smile, or the sweet ro-
ses of innocence yield their perfume; before the heav-
enly fruits of righteousness can yield the precious in-
crease, the soul reap the fruits of its labors, or taste of
heavenly joys. « »
7. Thus the cultivation of ourselves is of great im-
portance; it is a work of life, and belongs to old and
young. To subdue our own wills, and bridle Qur
tongues; to carefully attend to our duty, and yield
strict obedience to order and government ; this is good
cultivation. Those who are yet young, may reap doub-
le profit from this labor; it will be of everlasting ben-
efit to them.
8. Youth is the flower of age. The rising generation,
far from being disesteemed, are beloved and blest by all
before ; those who are faithful will by no means lose
their credit because they are young. They are the
only hope and dépendence for coming years. They
are the flowers of comeliness and the glory of strength.
It is they who must come forward and be as pillars
when the passing generation are gone.
9. Then what anxiety must they feel, who now bear
the burden, who have long labored for the good of the
whole. Must it not feel grievous to them, if those who
are coming after are uncultivated, or unfaithful ? Must
they not fear the dreadful consequences :
10. But how delighted will they be to see encoura-
ging prospects, to see the youth follow the footsteps of
those before them ; see them walk in goodness, truth
46 USEFU L KNOWLEDGE.
and simplicity, the only path of lasting honor, and
abiding peace. But after all that can be said, each one
has to do the work for hiftself.
& Mºmº = -->
SECTION XIII.
Of useful Knowledge.
J. The foregoing remarks contain hints respecting
the most useful of all knowledge, viz.: such as is abso-
lutely necessary to preserve a good character, to smooth
the rough path of life, and enable us to enjoy those rich
blessings and pure delights on the way, which will as it
were, transform every thing into life and pleasantness.
2. Let us now consider what more respects earthly
things, such as letter-learning, knowledge of arts and
sciences, &c. without which a man may be as good as . .
with. But such knowledge, if kept in its order, may
truly be termed useful; for with it we may be more
useful than without it. We are thereby enabled to im-
prove our talents to the mutual good of each other.—
By it our minds may be expanded in the nature of things,
which will teach us spiritual wisdom; and by it also we
may receive and convey sacred ideas and heavenly
gifts. The letter is therefore a good servant to the
spirit. .*
3. Useful, KNow LEDGE, implies that which is really
useful, not unprofitable. Of this there are many kinds,
such as reading, writing, arithmetic ; various branches
US EFU L KNOWLEDGE. 47
of mechanic work; arts, &c. &c. Of the great varie-
ties of knowledge, different ..persons possess different
favorites; some are attached tºone, and some to anoth-
er. But it is inconsistent to seek after a greater share
of any knowledge, than we can put to a good use.
4. It must appear unadvisable to store up knowledge
or art, merely for the sake of knowing a great deal, or
because others know a great deal ; or for the sake of
being able to comprehend others; or to enable ourselves
to make a pedantic display before others. This cannot
be really useful. But that which is truly needful and
virtuous, ornamented with a meek and becoming de-
cency, is the most recommendable.
5. Now, supposing we possess never so suitable and
choice a portion of knowledge or art, if we exult in it
to the contempt of others, or even boast of it in thought,
word or deed; or if we unreservedly demean others
for their lack of learning or skill, we abuse, and mar
the gift of nature, and of God to us.
6. Our native talents are not of our own forming;
and though we have the power given us to improve
them, yet He who gave it can take it away; we have
no controll over it, more than we have over the dews
of Heaven, or the showers that water the Earth.
7. And who is most acceptable in the eyes of God
and just men ; a spacious soul, with great powers of mind
and body, possessing great knowledge and skill, but
who misuses his talents, or a poor ignorant creature,
who sincerely strives to do the best he can, in all his
undertakings 2
48 USEFUL KNOWLEDGE.
8. But it is a lamentable fact that we are greatly ex-
posed to be deceived by outward appearances. A per-
son of bright abilities aſſº a winning turn, especially if
he is apt and cunning, will most certainly attract gen-
eral notice, much more than a person of moderate ap-
pearance, who is universally allowed to possess equal
merit in point of real virtue, whose services are as val-
uable, and whose intentions are perhaps more genuine-
ly good. * O.
9. Thus through the inconsistency of fancy, the one
is loaded with honor, and the other treated with con-
tempt. These things ought not to be. And though it
is not always so, yet we ought at , all times to guard
against it, and place our affections on that which is tru-
ly most virtuous.
10. We are none the more justified for our faculties,
and it justly incurs disgrace to glory in them, save in
humble thankfulness to God who gave them, and a de-
votedness to Him. And it is reasonably provoking to
common sense, to see any one set himself on high, clo-
thing himself in majesty, looking down, and as it were,
scorning the puny race below him, as though he knew
every thing, but they nothing ! But will an agreeable,
considerate person ever allow himself in such conduct?
11. PHILosophy is considered, perhaps, as a danger-
ous word, by some who are scrupulously opposed to
vain cavils and queries : but a little investigation will
render it evident that true philosophy is the most nec-
essary of all natural acquirements; for it is the very
life of all understanding. •
USEFUL KNOWLEDGE. 49
12. The word implies nothing more or less than the
art of discerning the relation between causes and their
effects. &
13. This art, which is divided into three branches, is
unavoidably employed by all classes of people; the
most ignorant, (though perhaps not sensible of it,)
make use thereof, as well as the most learned.
14. Natural philosophy, which treats of cause and
effect in natural things, is necessarily but partly within
our comprehension. But so far as this immediately
respects our duty, it is useful. When the work of our
hands suffers loss, or does not operate to our minds, it
is right for us to search out the cause, in order to remove
it. But it is needless for us to study to comprehend
what makes a weight incline downwards, what causes
the winds to blow, or the planets to move; these things
do not immediately concern us.
15. Rational philosophy, which treats of words and
arguments, is still more bewildering and unprofitable.
This is the dangerous philosophy, which leads to vain
cavils and disputes. By this, one may argue himself
out of every thing, and as it were, throw all nature into
confusion, and lose the gift of God out of his own soul.
16. But moral philosophy, which treats of action, is
sufficiently within our reach. This is useful knowledge.
This will in a great measure answer the place of expe-
rience; for as the natural philosopher needs no experi-
ence to prove that a heavy weight will incline down-
wards in one place as well as in another, so the moral
philosopher knows that what is in itself wrong for
| D
50 SHORT LESS ONS
Aº
another, must be wrong for him ; and also that which
gives pain to him, must likewise give pain to another
in the same circumstances. *
17. The study of this art is so pleasant, and so full
of reward, that those who once effectually try it, will
find it an attaching enjoyment.
| SHORT LESSONS OF INSTRUCTION.
1. Of Dependence.
1. Dependence and obedience belong to youth.-
And you must consider that of all the follies incident
to youth, there are none which deform the present ap-
pearance, or blast the prospect of future prosperity and
happiness, more than self-conceit, presumption and ob-
stinacy. But it is apt to be the case, that youthful
minds are too self wise to learn, too impatient to con-
sider, and too forward to be restrained; thus, ere they
are aware of it, they plunge themselves into a thousand
difficulties.
Af
OF INSTRUCTION, 51
2. Forwardness.
1. Do not disgrace yourselves by seeking to be for-
ward in the business or concerns of riper years, or by
craving any particular duty, place, lot or privilege,
which belongs to older people; if you are faithful and .
gain the love and good opinion of elders, deacons,
brethren and sisters, you may depend you will be ad-
vanced and noticed, as far as will be for your good;
but remember this, when you are advanced, noticed or
praised, do not let your sense and feelings rise ; keep
yourselves low, and be encouraged in well doing.
3. Modesty.
1. No person can be truly pure in spirit, unless they
are modest in feelings, thoughts, words and deeds. Im-
modesty, belongs only among the vulgar and vicious;
the well bred are always modest.
2. The virtue of modesty should extend to all the
private paths and lanes of life, as well as to the public
walk ; for whatever is habitual, is often practiced un-
consciously. Thus, if one habituates himself to im-
modest actions when alone, or immodest thoughts, or
feelings, these things become habitual; and it would
undoubtedly burst forth in company, to the destruction
of his good character.
3. Besides, the immodest have no promise of seeing
God. Christ says, Blessed are the pure in heart, for
they shall see God; but the immodest, as before said,
cannot be pure in heart, for “out of the abundance of
Y__”
52 SHORT LESSONS
the heart, the mouth speaketh ;” out of the fullness
thereof, the hand or foot is moved to act.
4. To point out all immodesty, would not only be a
lengthy and tedious task, but would be immodest of it-
self; some general remarks only, can therefore be made.
5. All lustful, lascivious or wanton feeliugs, thoughts,
words or actions, towards the opposite sex, aré absolute-
ly immodest. When in company, to be scratching the
body is immodest.
6. All obscene or wanton stories are immodest. Wan-
ton songs are extremely so. In short, if you would be
modest keep a pure º desire and cultivate purity
alone; for purity is the teacher of modesty, and no
immodest thing will the gospel of Christ abide.
4. Meekness and Humility.
1. Meekness and Humility, are essential qualifications
in the character of every good Believer. Solomon says,
The fear of the Lord is the instruction of wisdom ;
and before honor, is humility. Prov. xv. 33. The
plain meaning of which is, that wisdom teagheth us the
fear of the Lord; and that humility leads to honor.
Remember the words of our Savior, Whosoever exalt-
eth himself, shall be abased, and he that humbleth
himself, shall be exalted. Luke, xiv. 11. Human na-
ture wishes to be great; it is natural to man, to aim at
self-exaltation, to seek after greatness, to be held in
high estimation among mankind, and to be superior to
his fellow mortals, But God will yet “stain the pride
of INSTRUCTION. 53
of all flesh,” and bring the haughtiness of man low,
“and the Lord alone shall be exalted” said the prophet.
2. Therefore, let it be your labor to gain the spirit
of humility and meekness. This spirit will prove a
great treasure to your souls; it will yield you the
“peaceable fruits of righteousness.” “The fruits of this
spirit, are love, joy, peace, long suffering, gentleness,
goodness, faith, meekness and temperance.” So says
the apostle Paul to the Galations. And he counsels
his young disciple Timothy, to follow after righteous-
ness, godliness, faith, love, patience and meekness.
I. Timothy, vi. 2. And the apostle Peter, in writing
to the young believers in his day, says, Ye younger,
submit yourselves to the elder, be subject one to anoth-
er, and be clothed with humility: for God resisteth the
proud and giveth grace unto the humble.
2
5. Reconciliation.
1. Without reconciliation, no soul can be saved.
People may name the name of Christ, may call them-
selves Christians, may profess to be followers of Christ,
profess to be Believers, and live among Believers, yet,
if they are not reconciled to the cross, and do not take
it up cheerfully, they never can be saved.
2. Thus, young gospel friends, you may see the
great importance of reconciliation. But you cannot
be reconciled to God, unless you are reconciled to those
in whom He manifests Himself to you, your Elders
and superiors in the gospel, and to every crossing gift
they have for you.
54 SHORT LESSONS
3. You may, perhaps, sometimes feel as though these
crosses were against you, that your Elders do not love
you, and lay these crosses upon you, to mar your com-
fort, and destroy your happiness. But it is not so; they
are laboring for your good, and these crosses, though
they may feel grievous in the time present, are design-
ed for your benefit, and if you are reconciled to them,
and take them up cheerfully, you will finally feel thank-
ful for them, and be convinced that they have been the
means of promoting and increasing your happiness.
4. Those who are in possession of an unreconciled
spirit, many times needlessly expose themselves to the
reproach and censure of their companions; for, when
reproved by their Elders for a fault, or faults, that spir-
it of unreconciliation will cause them to vent out their
feelings to their companions, against those who have
reproved them : in doing this, they often tell volunta-
rily, and without being asked, to this near friend, all
that they were reproved for, and thus needlessly expose
their faults to their companions : but Satan is a fool, and
his subjects are also foolish.
5. Take warning then, belovcd youth, when reprov-
cd by your Elders for a fault, to keep this admonition
to yourselves, and indulge no feelings of unreconcilia-
tion ; it shows weakness. Remember we read in the
Scriptures of truth, “Whom the Lord loveth, He chast-
eneth, and scourgeth every son whom he receiveth.”
“If ye endure chastening, God dealeth with you as
with sons; for what son is he whom the Father chast-
emoth not f" “But if ye be without chastisement,
ſ \
OF INSTRUCTION. 55
whereof all are partakers, them are ye bastards, and
mot sons.” Heb., xii. 6, 7 & 8.
6. Resignation.
1. It is a matter of importance, that all learn to en-
dure with patience, and calm resignation, all providen-
tial crosses, and unavoidable trials. Impatience, and
fretful peevishness under crosses and trials, will never
make them any easier to be borne, but the contrary. An
impatient spirit, is an unhappy spirit. He who broods
upon his unhappiness, only increases it, and makes
himself still more unhappy. You ought never to mar
your happiness, by your impatience. It is much better
to consider that your situation is not so bad as it might
be, that thousands and millions in the world, are in a
much worse situation than you are. Turn your sense
away from all such perplexing and distressing thoughts,
and think what blessings you enjoy. Reckon up all
your privileges and enjoyments, and think of them,
instead of pondering upon your crosses and troubles,
and learn to bless God for his goodness to you.
2. Think of the sufferings of Christ, the cruel mock-
ings and scourgings which he endured, the painful and
ignominious death he suffered upon the cross, in open-
ing the way of salvation to a lost world. Think of the
sufferings of the ancient prophets and apostles, and the
sufferings of the righteous in every age. And think,
also, of the sufferings and trials of Mother Ann, to
maintain the integrity of her faith in her native coun-
try, and to plant the gospel in this land, that we, poor
lost souls, might find the way of salvation.
56 SHORT LESSONS ſº
3. Think of all these things, and learn to be thank-
ful, that you are counted worthy to bear a small portion
of sufferings, to find your union and relation to the suf-
fering people of God.
'7, Calumny.
1. Evil speaking, back-biting, &c., are among the
worst of evils; they are the destroyers of true friend-
ship and gospel love ; the poisoners of bliss. Retire from
the evil speaker, shut your mouth, eyes and ears when
in his presence, lest he get that from you which he will
convey to others, with which he will seek to harm you.
2. “Calumniators, are those who have neither good
minds nor good understandings.” “We ought not to
think ill of any one until we have positive proof; and
even then we should not expose them to others. We
ought to attend to our own business, and not meddle
with the affairs of others, unless applied to, or to ren-
der a service.”
3. “We know not whether the bearer of tales, or the
receiver is most criminal, for one produces the other.
We should equally disdain to relate and to hear slander.
If no other means of shunning a gossip offers, we should
stop our ears; for the receiver is as bad as the thief.”
4. “Look on slanderers as direct enemies to civil
society ; as persons without honor, honesty or human-
ity. Whoever entertains you with the faults of others,
perhaps designs to serve you in a similar manner. To
of INSTRUCTION. 57
accuse another who is not present, to answer for him-
self, is mean, sneaking, cowardly and base.”
º - MENT AL FRIEND.
y
8. Choice of Company.
1. “Endeavor, as much as you can, to keep good
company, and the company of your superiors; for you
will be held in estimation, according to the company
you keep. Human nature is such a mixing property, that
it generally flows together with that which comes in
contact with it; and “the mind, like the body, par-
takes of the dispositions of the company we keep. It
is not possible he can have a good disposition, who
associates in bad company.”
9. Conversation.
1. Those who contradict others upon all occasions,
and make every assertion a matter of dispute, betray,
by this behavior, a want of acquaintance with good
breeding. He, therefore, who wishes to appear amia-
ble with those he converses with, will be cautious of
such expressions as these; “That can’t be true;” “The
affair is as I say ;” “If what you say is true, &c.”
“That must be false.” You might as well tell a man
he lies at once, and thus impeach his veracity; and this
every one knows is absurd. It is equally as rude, to be
proving every trifling assertion with a bet or a wager,
as, “I’ll bet you fifty of it, and so on : ” this is wholly
out of the way for Believers.
2. “Make it then, a constant rule in matters of no
great importance, complaisantly to submit your opinion
58 SHORT LEssons
to that of others. Always lopk at a person when you
speak to them : otherwise, you will be thought con-
scious of some guilt; besides, you lose the opportunity
of reading their countenances, from which you will
much better learn the impressions your discourse makes
upon them, than you possibly can from their words;
for words are at the will of every one, but the counte-
nance is frequently involuntary.” ^
3. “If when speaking to a person, you are not heard,
and should be desired to repeat what you have said, do
not harshly raise your voice in the repetition, lest you
should be thought angry; it was probably owing to the
hearers inattention.” MAN UAL OF GOOD MAN NERS.
10. Mimicry.
1. “As to a mimic or a wag, he is little else than a
buffoon, who will distort his mouth and his eyes, to
make people laugh. Be assured, that in doing as he
would be done by, no person ever demeaned others to
make sport, and no person, who has a regard for his
character ever demeaned himself by any awkward
ways to make sport. & *
2. “Mimicry is the favorite amusement of little
minds, and the contempt of great ones. Never prac-
tice it yourself, nor encourage it in others. It is an
insult on the person you mimic; and insults are hard to
be forgiven.” MANUAL OF GOOD MANNERS.
11. Tattling. &
1. “Secrecy is another characteristic of good breed-
ing. Be careful how you tell in one company, what
of INSTRUCTION. 59
you see or hear-in another; much more, never to divert
the present company at the expense of the last. Things
apparently indifferent may, when often repeated and
told abroad, have much more serious consequences,
than imagined. In conversation, it is the general ex-
pectation of those with whom you converse, that what
they say will not be repeated ; and a person though not
enjoined to secrecy, will be excluded from company, if
found to be a tattler; besides, he will draw himself in-
to multitudes of difficulties, and every one will be
afraid to speak before him.” 4.
2. “Whispering in company, is another act of ill
breeding. It seems to insinuate, either that the per-
sons whom we would not wish should hear, are unwor-
thy of our confidence, or it may lead them to suppose
we are speaking improperly of them; on both ac-
counts, therefore, abstain from it.”
MIENTAL FIRIENI).
12. Awkward Speech.
1. “There is also an awkwardness of speech, that
ought to be, and may be guarded against; such as for-
getting names, and mistaking one name for another.
To speak of, What d'ye call him, or You know who,
O friend May, or What's her name, or How d'ye call
her, is extremely awkward and vulgar. It is the same
to begin a story, without being able to finish it, break-
ing off in the middle, with, I have forgot the rest.
2. Our voice and manner of speaking should like-
wise be attended to. Some mumble over their words,
so as not to be intelligible ; and others speak so fast, as
60 short LEssons
not to be understood ; and in doing this, will sputter
and spit in your face ; some bawl as though they were
speaking to the deaf; others speak so low, as scarcely
to be heard; and many put their face so close to yours,
as to offend you with their breath. sº
3. “All these habits are horrid and disgusting ; but
may be easily corrected with care. They are the vul-
gar characteristics of a low bred youth, or are proofs,
that very little pains have been bestowed upon their
education.”
13. Wulgar Language.
1. “Vulgar language is a distinguishing mark of bad
company and education. The conversation of a low
bred person is filled with by words, and hackneyed
sayings. Instead of observing that tastes are different,
and that most persons have one peculiar to themselves,
he will say, “What is one man's meat, is another's
poison : ” or “Every one to their liking, as the old
woman said when she kissed the cow.”
2. He has ever some favorite word, which he intro-
duces on all occasions, right or wrong, such as “vastly
angry,” “vastly kind,” “devilish ugly,” “devilish
kind; ” “immensely great,” “immensely little,” &c.
or he interrupts you while speaking, with “be sure,”
or “surely” at every sentence. ‘e
3. “He affects to use hard words, to give him the
appearance of a man of learning; but frequently mis-
takes their meaning, and seldom if ever, pronounces
. OF INSTRUCTION. , 61
them properly. All this must be avoided, if you wish
to be considered well bred.” 'º'
* MA NU A L OF GO (). O MAN NIERS.
14. Awkward Habits.
1. “Avoid awkward habits. From your own obser-
vation, reflect what a disagreeable impression an awk-
ward address, a slovenly figure, an ungraceful manner
of speaking, whether fluttering, muttering, or drawl-
ing, make upon you at first sight in strangers, and how
they prejudice you against them.”
2. “When awkward persons are in company, feeling
confused and ashamed, they are apt to fall into awk-
ward habits. Such as playing with their hats, hand-
kerchiefs, or fingers, biting the nails, picking the nose,
or blowing it, and then looking in the handkerchief,
scratching the head, drumming with the feet, coughing
to clear the throat, sighing, cramming the hand into the
bosom or pockets,” &c. &c.
3. “At table, also, they are very awkward; when sit-
ting, perhaps they will sit at so great a distance from
the table, as frequently to drop victuals between the
plate and the mouth, which perhaps falls into their
laps. They hold their knife, fork or spoon awkwardly
and different from other people, grasping the blade of
the knife, and eating to the danger of their mouths,
pick their teeth with the fork; and put their knives or
spoons which have been many times into their mouths,
into the dish again.”
4. “If they are to carve, they do not hit the joint,
62 *\ SHORT LESSONS
but in laboring to cut through solid bone, splash the
gravy into the faces of others, and daub themselves
sadly. Their elbows are often over, or in the next per-
son's plate or face, and they are up to the knuckles in
soup and grease. If they drink it is with a mouth full,
and perhaps cough in the glass, and besprinkle the
whole table ; and other awkward tricks too numerous
to mention.” * * *
5. “All this, to be sure, has nothing criminal in it,
but it is such an offence to good manners and good
breeding, that it is universally despised ; it makes a
person ridiculous in company, and of course, ought care-
fully to be avoided by every one who would wish to
please.”
15. Immoderate Laughter.
1. Frequent and loud laughter, is the characteristic of
folly and ill manners; it is the manner in which vul-
gar people express their silly joy, at silly things; and
they call it being merry. Audible laughter is very il-
liberal and disgusting.
2. True wit, or sense, never yet made any body
laugh : they are above it; they please the mind, and
give à cheerfulness to the countenance. But it is low
buffoonery, or silly accidents, that always excite laugh-
ter; and that is what people of sense and breeding
should show themselves above. N.
3. A person going to sit down, on a supposition that
he has a chair behind him, and falling for want of one,
occasions a general laugh, when the best species of wit
would not do it; a sufficient proof how low and unbe-
coming laughter is. g t
OF INSTRUCTION. 63
4. Some people have a silly trick of laughing when-
ever they speak; so that they are always on the grin,
and their face ever distorted.
MIAN U AL OF GOOD MAN NIERS.
Nº.
16. Jealousy.
1. Never indulge yourselves in jealousy or suspicion,
nor judge the conduct of others as it respects you ; this
is the twin evil to unreconciliation. If you harbor this
spirit, it will soon transform your real friends into im-
aginary enemies, and your evil surmises will so corrupt
- your language and deportment, that no one can love
you, nor-give you a good character:— they cannot unite
with you in that gospel union and freedom which they
enjoy; neither can they so freely make you welcome
to those things which they would own to be your law-
ful right with others, as they could, if you possessed an
agreeable spirit; and indeed, no one that is governed
by such an ugly disposition, can be worthy to enjoy an
equal share with the truly faithful, in the blessings
which the gospel affords, whether it be in temporal or
spiritual matters. And as certain as you cherish this
evil spirit of jealousy, so certainly you will mar your-
selves, and thus you will gradually lose the union of
your brethren and sisters, and destroy your own peace
and happiness.
2. The language of such a spirit is, “I am not so well
used as others are. Such a one can do as he pleases,
but I cannot; others can be noticed and built up, but
I am despised and set at nought. The Elders are par-
tial, they think he is all perfection, but he is not a whit
64 SHORT LESSONS
better than I am. The deacons are partial and unjust ;
they will do any thing for others, but I must shift for
myself. The brethren are partial; they love such a
one far better than they do me, and I'm sure I don't
know what it's for. The sisters are partial; they are
much kinder to him, than they are to me. It's al-
ways just so, and I've no faith in such partiality,” &c.
3. Thus the poor soul is continually suffering under
imaginary injustice and partiality, when in fact, he is
viewing all these things through the eyes of jealousy.
His reason, understanding and judgment, are all cor-
rupted by the same spirit, so that, in truth, the injustice
and partiality, with all their train of evils, are seated in
his own bosom ; and when he comes to purge them out,
he will find that he has been shamefully deceived by a
wicked spirit, and will view with astonishment his own
deception, and blush to see how far he has exposed his
own, weakness.
17. Envy.
1. Never envy others their happiness in their work,
situation, lot or gift in any thing, nor give way to wish
yourselves in their places. If you indulge this sense,
it will lead you into a labyrinth of difficulties; your
minds will be tormented with ambitious desires and
galling disappointments; a thousand vain hopes and
foolish imaginations will, in turn, flatter and deceive
you, and the pursuit of your wishes will be like a chase
after your own shadows; they will keep continually
beyond your reach.
• U.
OF INSTRUCTION. 65
2. The language of such a spirit is, “O that I was
in such a one's place for then I could take some com-
fort! If I only had such a one's lot, I could enjoy some
satisfaction ſ” But remember that this is the voice of
an envious, unreconciled disposition, and proceeds
from an evil nature, opposed to all happiness, and ought
never to have any place in the heart of a Believer.
3. Let the unreconciled creature once be placed in
the so much desired situation, and feel the burden of it,
and he would shortly find himself in a worse condition
than before, and soon want to exchange it for another.
This has often been proved. The truth is, it is not in
outward situations, or apparent conditions, that happi-
ness consists; it is in justification and reconciliation.
4. The folly of this envious, craving and unreasona-
ble disposition is clearly represented by this similitude.
Let a drove of cattle be salted in regular heaps, suffi-
cient for the whole number; and they will all seize ea-
gerly hold of the salt; but no sooner have they well
tasted, than one sees another licking near him, and sur-
mising that there is something better, he springs with
violence,—hooks the other away,+and licks up his
slaverings | 1 -
5. Just so inconsistent and beastly, is a greedy, grudg-
ing and unreconciled disposition &
* Such is the base and foul disgrace,
Of coveting another's place;
Let every one pursue his own,
And let another’s dish alone.
E
66 . SHORT LESSONS
*-.
18. Generosity.
1. Always be generous and candid; never intrude up-
on any one willingly ; show pity and consideration
when you see any one in trouble ; be helpful and kind,
as your circumstances and opportunity admit.
2. Fair dealing, generosity and candor, possess pow-
erful charms; they beget universal favor, and seem,
though silently, to hand out an apology for almost ev-
ery failing.
19. Forgiveness. *-.
1. “Of him who hopes to be forgiven it is indis.
pensably required that he forgive.” The words of our
Savior on this subject are these, “For if ye forgive
men their trespasses, your Heavenly Father will also
forgive you. But if ye forgive not men their trespasses,
neither will your Father forgive your trespasses.”
JMatthew, vi. 14 & 15.
2. Perhaps there are none so perfect, but that they
sometimes err, and need the forgiveness of God, and
their fellow beings. Reconciliation and love, between
brethren and sisters, parents and friends, are what unite
soul to soul; these, with condescension, are the richest
treasures of Heaven. g
3. Grudges and hard feelings may be truly said to be
the weapons of war, where with souls wound each oth-
er. How, then, is it possible for a soul to forgive you,
while you hold a grudge (or spear,) to keep him from
approaching your spirit? Iſ he should attempt to draw
of INSTRUCTION. 67
near to you while you are thus armed with sword and
spear, (or grudges and hard feelings,) to keep him at
bay, he must do it at the risk of his life of happiness
and character. He who will not forgive, is a tyrant of
the basest kind, and unfit for society. Of reconciliation,
Christ says, Therefore, if thou bring thy gift to the
altar, and there rememberest that thy brother hath
aught against thee; Leave there thy gift before the al-
tar; first, be reconciled to thy brother, and then come
and offer thy gift. JMatt., v. 23 & 24.
20. Speaking of Yourself.
1. Be particularly careful not to speak of yourself,
if you can help it. An impudent person intrudes him-
self abruptly on all occasions, and is ever the hero of
his own story. The less you say of yourself, the more
the world will give you credit for; and the more you
say of yourself, the less they will believe you.
2. Whatever perfections you may have, be assured
people will find them out; but whether they do or not,
nobody will take them'on your own word.
MANUAL OF GOOD MANNERS,
f 21, Civility.
1. “The first principle of this good breeding is, nev-
er to say any thing that you think can be disagreeable
to others in company; but, on the contrary, you should
endeaver to say what will be agreeable to them; and
that in an easy and natural manner, without seeming to
study for compliments.”
2. “There is, likewise, such a thing as a civil look,
E*
68 ( * SHORT LESSONS
and a rude look; and you should look civil as well as
be so; for if, while you are saying a civil thing, you look
gruff and surly, nobody will be obliged to you for a
civility that seemed to come so unwillingly.”
3. “If you have occasion to contradict any one, or to
set him right for a mistake, it would be very brutal to
say “that is not so,” “I know better,” “you are out;”
but you should say with a civil look, “I believe you
mistake,” or, “If I may take the liberty to dispute you,
I believe it is so and so.”
4. “For, though you may know a thing better than
other people, it is very shocking to tell them so, directly,
without something to soften it; but remember, particu-
larly, that whatever you may say or do, with ever so
civil an intention, a great deal consists in the manner,
and the look, which should be easy and respectful.”
MANUAL OF GOOD MANNERS.
22. Of Gross Evils.
I. Swearing, taking God’s name in vain on any
occasion, that is, to use it in common conversational
language, in a light, jeering manner; lying, stealing,
disobedience to parents and teachers ; breaking the
Sabbath, or playing on the Lord's day, cheating, and
such like, are sins too gross and wicked to need com-
ment; suffice it to say, they are among the worst of sins,
and those who commit such crimes, are basel y wicked,
and subjects fit only for hell.
OF INSTRUCTION. 69
23. Extracts.
The following lessons were extracted from a little book
written nearly four hundred years ago, by a German by
the mame of THoMAs HAMERLEIN ; who wrote said book,
at the age of sixty years.
&m
1. Every man naturally desires to increase in knowl-
edge ; but what doth knowledge profit without the
fear of the Lord * Better is the humble peasant that
serveth God, than the proud philosopher, who, desti-
tute of the knowledge of himself, can describe the
course of the planets.
2. He that truly knows himself, becomes vile in his
own eyes, and has no delight in the praise of men.
3. If I knew all that the world contains, and had
not charity, what would it avail me in the sight of God,
who will judge me according to my deeds 2
4. The soul is not satisfied with the multitude of
words; but a holy life is a continual feast, and a pure
conscience the foundation of a firm and immovable
confidence in God.
5. Be not exalted for any uncommon skill in any art
or science ; but let the superior knowledge that is giv-
en thee, make thee more fearful, and more watchful
over thyself.
6. If thou supposest that thou knowest many things,
and hast perfect understanding of them, consider how
many more things there are, which thou knowest not
70 SHORT LESSONS
at all; and instead of being exalted with a high opin-
ion of thy great knowledge, be rather abased by a hum-
ble sense of thy much greater ignorance.
7. And why dost thou prefer thyself to another, since
thou mayest find many who are more learned than
thou art, and better instructed in the will of God 2
8. A humble knowledge of thyself, is a more certain
way of leading thee to God, than the most profound
investigation of science. Science, however, or a prop-
er knowledge of the things that belong to the present
life, is so far from being blamable, considered in itself,
that it is good, and ordained of God; but purity of con-
science, and holiness of life, must ever be preferred be-
fore it: and because men are more solicitous to learn
much than to live well, they fall into error and receive
little or no benefit from their studies.
9. But if the same diligence was exerted to eradicate
vice, and implant virtue, as is applied to the discussion
of unprofitable questions, and the vain strife of words,
so much daring wickedness would not be found among
the common ranks of men, nor so much licentiousness
disgrace those who are eminent for knowledge.
10. He is truly good, who hath great charity; he is
truly great, who is little in his own estimation; he is tru-
ly wise, who counts all earthly things but as dross, that
he may win Christ; and he is truly learned, who hath
learned to abandon his own will, and do the will of God.
11. To learn how to mortify thy evil passions, is a
matter of infinitely more importance than the solution
of all the abstruse questions that ever perplexed men's
minds, and divided their opinions.
OF INSTRUCTION. 71
12. A day will come, when Christ the teacher of
teachers, the light and Lord of Angels, shall appear,
and at his omniscient tribunal hear, the lessons which
conscience has given to all ; and then shall Jerusalem
be searched with candles; the hidden things of dark-
mess shall be brought to light; and the clamorous tongue
of reasoning and disputing man shall be silent as the
grave
dººr
24. Ornaments of Youth.
1. Among all the accomplishments of youth, there
is none preferable to a decent and agreeable behavior
among men, a modest freedom of speech, a soft and el-
egant manner of address, a graceful and lovely deport-
ment, a cheerful gravity and good humor, with a mind
appearing ever serene under the ruffling accidents of
human life; add to this a pleasing solemnity and rever-
ence when the discourse turns upon any thing sacred
and divine, a becoming neglect of injuries, a hatred of
calumny and slander, a habit of speaking well of others,
a pleasing benevolence and readiness to do good to
mankind, and special compassion to the miserable ;
with an air and countenance, in a natural and unaffect-
ed manner, expressive of all these excellent qualifica-
tions. DR. WATTs, on EDUCATION.
25. Advice.
1. When you are once established upon just grounds
in the faith of the gospel, do not rashly expose your-
selves to temptation. Do not run into free conversa-
tion, with infidels and apostates, without a plain call
72 SHORT f, ESSONS
from Providence. A needless indulgence of dispute
and fondness for controversy, upon this subject, with
subtle men, who lay in wait to deceive, has too often
exposed young christians, and shaken their faith.
Though there may be various and abundant proof of
the truth of the gospel, and it may be well defended
on the foot of right reason, yet, every one is not fit to
enter into these debates with men of wit and learning,
who are engaged on the side of infidelity.
2. Common plain christians, should rather abstain
from such sort of conferences, as will fill their minds
with cavils against the Scriptures, and objections against
the gospel. You know not what unhappy impressions
a profane jest or a shrewd cavil, may make upon your
spirits. And as the devil is an enemy to the doctrine
and kingdom of Christ, so we have just reason to be-
lieve he is ever ready to assist the infidel party.
3. A witty scoff, thrown out against the truth, may
pierce the mind deeper, and stick longer, than a solid
argument to support the truth. How well-soever you
fancy yourself settled th the principles of your holy
religion, yet, perhaps you may hear some new subtle
objections, or some witty turn upon the sacred history
of the Bible, that may weaken your belief, when you
have not an answer ready at hand, to ward off the force
of it. Some have been taken and ruined in our age
by these snares of the devil, who thought themselves
as safe as you. Aº &
4. If the Providence of God plainly call you into an
infected house, and evident duty require you to venture
of instruction. 73
your life in the midst of the pestilence, you may hum-
bly hope for divine preservation and security. But if
you venture without a call, you have reason to dread
the event. A sincere and humble christian may be led,
by the course of his duty, into such dangerous company,
and he may hope for the assistance of the Spirit, and
the grace of God to fill his mouth with arguments, and
enable him to defend his faith with holy skill and cour-
age. But if he mingle himself in such sort of conver-
sation at every turn, without any evident call of Prov-
idence, and out of mere curiosity of spirit, or from a
presumption of the strength of his own faith or argu-
ments, he has but little reason to hope for divine pro-
tection from these dangerous and fatal snares.
5. It is a rule among philosophers, that if a man
on just grounds or reasons had embraced any opinion
or persuasion, he is not to desert it, merely because he
cannot answer every objection against it. If Believers
will let go and part with their faith in any truth, be-
cause they are not able to answer, distinctly, some ob-
jection that may be made against it, they may quickly
find themselves disputed into atheism.
6. It is true, the gospel of Christ has strong and
immovable foundations, richly sufficient for the support
of it. There are abundant vindications of it published,
against all the assaults of wit and reasoning.
7. But a sly and perplexing sophism may be cast in-
to the mind, and seize the soul in an unguarded hour,
when you may not have an answer ready at band, and
74 SHORT LESSONS
the poison may penetrate too far, and corrupt the mind
before the antidote is found and applied.
8. Maintain a solemnity of spirit, and a serious tem-
per of mind, in all your enquiries and discourses on a
theme of such everlasting importance. While modern
deists affect to show themselves men of wit, and make
a jest serve for an argument, they do not appear to be
in good earnest, enquiring the way to please God, and
save their own souls. God, and souls, and cternity are
no trivial ideas. It is no ludicrous matter to treat, or
discourse of them. Such jesters have no reason to
hope for divine light.
9. If you have occasion to speak of the obscure
and difficult parts of Scripture, do it not in a trifling
humor, or with a licentious levity of spirit, nor indulge
your lips to mix them with sneer and merriment. It
is dangerous to jest with weapons that will wound the
soul. When christians give themselves aloose, and
venture at this rate upon the borders of profaneness,
they may be leſt of God, and be righteously given up
to a spirit of unbelief.
10. If you have any solicitude for the honor and
preservation of the gospel in the world, if you have
any tender concern for the souls of posterity, and the
eternal happiness of the rising age, use your utmost
endeavors to plant the seeds of christianity in children,
and to propagate the faith of Christ to the next genera-
tion.
11. Watch against every temptation to apostacy from
the christian faith, and endeavor to guard and fortify
OF INSTRUCTION. 75
your friends against seducers. Satan has many busy
emissaries, many subtle agents, who, with fair words,
entice the souls of men away from the gospel of Christ.
DR. watts.
26. Mathematical Questions.
1. If killing a neighbor to revenge a wrong, to settle
a controversy, or to acquire wealth, be murder, when
done by a poor man, How much property must a man
possess to render such conduct innocent?
2. If the combination of three ruffians for the prac-
tice of robbery and murder, be a crime deserving the
halter, How many christians must combine in such a
practice to render it glorious 2
3. If a family of ten persons have no right to wage
war on another family, How many families must com-
bine to acquire the right of making war
4. If the laws of God require every christian to love
his neighbor as himself, to love even his enemies, and
not to render evil for evil, How many christians must
be associated in a war, to supersede or suspend the au-
thority of the divine precepts:
5. If falsehood, reviling, enmity, rapine, and man-
butchery, be abhorrent in the eyes of infinite purity,
when seen in men of private stations, What must be
the rank of a ruler which can render such atrocities
pleasing in the sight of God?
6. If the chief of a small band of private robbers or
pirates, be deserving of a gallows fifteen feet high, for
causing the death of five men, What should be the
76 e SHORT LESSONS
height of a gallows for the chief of a great nation, who
has caused the death of two hundred thousand men 2
FRIEND OF PEA CE,
27. Particular rules for Deportment.
1. Impartially examine your own failings, and med-
dle as little as possible with the failings of others.
2. Strive more to gain useful knowledge, than to
show it. *
3. Guard against unnecessarily showing your weak-
ness; but if it be discovered and called in question,
then unite with your company against it, and learn to
gain wisdom. 42 e
4. Weigh the injuries you receive, and those you
commit, in the same balance.
5. When you see failings in others, consider wheth-
© " you are not guilty of the same, or as bad ones; then
you may be able to feel a right spirit.
6. If a word dropped by your friend should offend
your delicacy, then avoid a hasty reply, and not open
your feelings to others.
7. It is unjust to measure all reason by your own;
and you should be careful not to judge too hastily, for
perhaps you may not have a right understanding.
8. Be choice of secrets; if you cannot keep secrets
for yourselves, how can you expect others to keep
them for you ? * •
9. Be careful never to give a joke, unless you can
easily bear one as keen; and be very cautious how you.
jest upon superiors. Ridicule is every where meaſº.
and wholly out of the way for Believers. ' ' ' '. 3'.
^ •
* = 1
, , *.
*—s
OR INSTRUCTION. 77
10. Never dispute nor argue with passion, nor speak
your words harsh and loud, nor use unreasonable incon-
siderate expressions, though you are never so confident
of being in the right, and your opponents never so
wrong, blind and unreasonable. -
11. Give your opinions coolly, and never allow your-
selves to go so far in dispute, but that you can look im-
partially on both sides of the question. This is the
best way to convince ; and remember this one thing, that
when in the heat of argument, if you yield to your op-
ponents, your victory over yourselves, is greater than if
they had yielded to you.
12. Never demean, nor speak diminutively of your-
selves, for the purpose of fishing for applause of praise ;
this is deceitful and underhanded; if you abase your-
selves, let it be from the heart, and by showing that you
wish not to brag of yourselves.
13. Always remember to take warnings, and shun
such things as you consider to be disagreeable in others.
14. Avoid positively contradicting any one, by say-
ing, “’Tis not so, I know better,” &c.; but rather ex-
press a belief that it is a mistake, or misunderstanding,
and ask the question, “Is it not thus, or so P &c.
15. Endeavor to conduct yourselves with decency
and good behavior; be neat and prudent, and never
indulge idleness in body nor mind.
16. When you enter a company, introduce yourselves
handsomely, and always seek to feel how far their free-
dom, extends towards you, and be careful not to assume
midré boldness or freedom than is agreeable to the
; , , i.
4 - -
78 SHORT LESSONS
company; and likewise endeavor to discern how long
it is proper for you to remain with them, and not oblige
them to give you a blind hint to quit the place.
17. Never use more freedom with your youngers,
than you are willing they should use with you ; and
above all things, for conscience' sake, never teach
them wickedness, they will learn that fast enough.
18. Never be forward to take government and use
authority over children, and order them this way and
that ; nor delight in afflicting and tricking them in an
unhandsome manner.
19. “Turn not your back to others, especially when
speaking; Jean not on any one.”
20. “Be no flatterer; neither play with any one that
delights not to be played with.”
21. “Show not yourself glad at the misfortunes
of others.” •
22. “Let your discourse with men of business, be
short, and comprehensive.” a
23. “In visiting the sick, do not play the physician,
if you be not knowing therein.”
^ 24. “Undertake not to teach your equal in the art
himself possesses; it savors of arrogancy.”
25. “When a person does all he can, though it suc-
ceed not well, blame not him that did it.”
26. “Use no reproachful language against any one,
neither curses nor revilings.” *
27. “Be not hasty to believe flying reports, to the
disparagement of any one.”
OF INSTRUCTON. 79
28. “Wherein you reprove another, be unblamable
yourself, for example is more prevalent than precept.”
29. “Being to advise, or reprehend any one, consider
whether it ought to be in public, or in private ; present-
ly, or at some other time; also, in what terms to do it;
and, in reproving show no signs of wrath, but do it
with sweetness and mildness.”
30. “Play not the peacock, looking every where
about you to see if you be well dressed, if your shoes
fit well, and your stockings set neatly, and clothes hand-
somely.” * >
31. “Be not immodest in urging your friend to di-
vulge a secret.”
32. “Utter not base, and frivolous things among
grown and learned men, nor very difficult questions
or subjects, among the ignorant ; nor things hard to be
believed.” wº -
33. “Speak not of doleful things in time of mirth,
or of melancholy things, as death, and wounds; and,
if others mention them, change, if you can, the dis-
course.”
34. “Break not a jest, where none can take pleasure
in mirth.” ~7
35. “Laugh not aloud, and not at all without occa-
sion.”
36. “Deride no one’s misfortune, though there may
seem to be some cause.”
37. “Speak not injurious words, either in jest, or in
earnest.”
& 38. “Scoff at none, although they give occasion.”
80 SHORT LESSONS
39. “Detract not from others, neither be excessive
in commending.”
40. “Give not advice, without being asked, and
when desired to do it, do it briefly.”
41. “If two contend together, take not the part of
either unconstrained, and be not obstinate in your opin-
ion; in things indifferent, be of the major side.”
42. “Reprehend not the imperfections of others, for
that belongs to parents, masters and superiors.”
43. “Gaze not on the marks or blemishes of others,
and ask not how they came.”
44. “What you may speak in secret to your friend,
deliver not before others.”
45. “When another speaks, be attentive yourself,
and disturb not the audience.”
46. “Think before you speak; pronounce not imper-
fectly, nor bring out your words imperfectly, but orderly
and distinctly.” ©
47. “Be not apt to relate news, if you know not the
truth thereof.”
48. “In discoursing of things you have heard, name
your author always.”
49. “Be not curious to know the affairs of others, noi-
ther approach to those that speak in private.”
50. “Undertake not what you cannot perform, but be
careful to keep your promise.”
51. “When you deliver a discourse, do it without
passion and indiscretion, however mean the person to
whom you may do it.”
52. “In discourse, be not so desirous to overcome;”
OF INSTRUCTION. 81
as not to give liberty to each, one to deliver his opinion,
and submit to the judgment of the major part, espe-
cially if they are judges of the dispute.”
53. “Be not tedious in discourse ; make not many
digressions, nor repeat often the same matter of dis-
course.”
54. “Make no show of taking great delight in your
victuals, feed not with greediness; lean not on the ta-
ble, neither find fault with what you eat.”
55. “Set not yourself at the upper end of the table;
but if it be your due, or the master of the house will
have it so, contend not, lest you should trouble, the
company.”
56. “When you speak of God, or his attributes, let it
be seriously, in reverence and honor.” aº
57. “Let your recreations be manful, not sinful.”
58. “Labor to keep alive in your breast, that little
spark of celestial fire called conscience.”
28. Remarks on the preceding lnstructions.
1. The preceding observations, although written by
way of instruction, are not supposed to communicate
things that never were known before ; yet they may
perhaps give new ideas, and be the means of influen-
cing some to give their minds to the study of moral and
religious truth.
2. It is hoped that what is here stated may awake
the good understanding and arouse the serious reflec-
tions of many who have not yet acted much on the
stage of life, and have yet considerable time before
F
82 SHORT TIESSONS
them to spend in forming their character among others,
either to their own honor or disgrace.
3. To such it must be a matter of vast importance to
be exercised with timely consideration; and a careful
pursuit of virtuous and honorable practices; inasmuch
as one's whole life is apt to be influenced by early
formed habits. A wise man will prepare a foundation
suitable for the desired building. When a person's
character is once established among the multitude, it is
generally easy to retain it. If he have gotten to him-
self an evil name, it is vastly harder to obtain a good
name, than to exchange the good for the evil.
4. Man is born for labor, and his duty is to press
against the flood and tide of nature, reaching towards
the fountain of all good; but if he float along down
with the stream, how certainly he must land in the gulf
of despair * .
5. Then let each, in season, prepare his boat for the
all-important voyage ; let him love to Študy the art of
being in readiness for the storm. Letºhim gather to
himself information, of the dangers of the way, both
by history and the word of mouth ; from the experience
of others and that of his own, and thoroughly equip
himself with all security. Then let the surges beat
and the angry billows foam, but the soul will calmly
waft its way to celestial peace.
6. Any person of common sense will see the neces-
sity of wisely conducting temporal affairs, of properly
understanding one's duty. The physician must read
his book, he must know the nature of medicine, and
. OF INSTRUCTION. 83
understand how to deal out portions. The mechanic
must wisely arrange the parts of his work and know
how to bring them together. The artist must study his
art, he must cautiously pursue his rule; he must ob-
serve his receipts; and if he try experiments, he must
lose his time and property if his plan is not laid
agreeably to the unalterable order and nature of things.
7. The farmer also must understand the times and
seasons, he must provide in due time. He must know
when to put the seed into the ground, and when to se-
cure the fruits of the earth. How regular is the order
of natural things | ſº
8. Thus we see that natural things demand our seri-
ous attention, and that future happiness in the things of
‘time, depends on timely calculation. But these things
are of short duration, they are but figures and shadows
of spiritual things. And O, how vastly more important
are the things that belong to the soul the things of
eternal duration, wherein consists our everlasting all !
Shall we not place our hearts greatly on these ? Shall
we not, as it were, disdain the darkening shadows of
time, and fix our love and thoughts on the spirit, on the
things of our immense concern ? ( * $
9. O who is he who wishes to ease the pain, to sweet-
en the bitter and soften the sorrows of a mortal world
let him come forth with a free hand; let him early
seek not only his own good, but that of others; let
him love to study the art of wise conduct, of gentle-
ness, meekness and agreeable behavior.
10. Let him love to fill his mind with knowledge,
F*
*
84 SHORT LESSONS
with true spiritual wisdom, which will teach him the
nature of cause and effect ; show him what will be
for his greatest good and what not ; show him what
will gain union and what not, and give an understand-
ing how to act in all his various conditions.
- 11. It is very agreeable to many to seek letter learn-
ing, to search after much knowledge of natural things,
and at the same time irksome to turn the thoughts on
spiritual things. But where is the wise man, who can
tell us why it is so
12. Is it because the matter does not concern us 2 Is
it beyond our reach Is it too difficult? Or is it because
the field is not large enough for our labor, or the pros-
pect spacious enough for our contemplation ?
13. Some may say that this is a natural world, and
our duty is in natural things, and that this spiritual
learning, &c., belongs to another world. But let such
consider the object of man's existence in this world ; Is
it not to prepare for another ? Yea, and surely in this
world, man is called to be a spiritual being.
14. Now therefore, is it not a pleasant task and en-
couraging to all, to turn their minds to this best of stud-
ies, to observe and to learn the best way to get along
easily; to take notice both of things that we see, and
of what we hear, and carefully watch the event?
15. It is a wise and ancient saying, that “The proper
study of mankind is man,” which signifies that the
proper objects of our consideration are the ways and
the nature of man. By this we may know how to con-
duct both for the good of others and of ourselves.
of . INSTRUCTION. 85
16. By observing the turn of others, and considering
how to come to them in the best and most agreeable
manner, we may shun many difficulties; and by closely
watching our own conduct, and the effect it has on our-
selves and others; and likewise by seeing the effect of
the conduct of others, we may shun a multitude of dis-
agreeables, and render ourselves and others happy.
—O this is a study, this is learning worth our while ! .
17. But how naturaſ it is to indulge a neglect, and
sometimes a dislike to frequent counsels and hints about
our moral conduct! But why do we so 2 Do we in our
temporal concerns, to which we are attached, feel so
sober, such a silent or disagreeable sensation at the
kind assistance of a friend ? Do we pass in silent neg-
Tect the observations of a wise author, or the rules of
the artist? And is it not very inconsistent that we
should be thus negligent respecting our moral charac-
ter? seeing that we are so much more exposed in that
point, than in temporal matters; considering too, that
if we miss it in the latter, it is of small importance,
compared with the former.
18. Then how plainly and loudly does reason de-
mand us to adhere to its precepts, to turn our thoughts
upon wisdom, and keep our feet in the path of virtue;
which is simply by watching all our words and actions
in a strict manner, carefully bearing on our minds never
to act or speak at random, but to conduct ourselves
strictly according to what we judge to be exactly right
for the circumstance; striving and desiring at the same
86 SHORT LESSONS
time to render all things agreeable to those with whom
we are concerned. -
19. Here is a field broad enough, this is a vineyard
extensive enough for the display of the greatest talents;
neither is the meanest capacity excluded from a profita-
ble share therein.—O then let us, cherish a desire for
the fruits of the spirit; let us quicken our relish for
moral truth and rectitude; for herein consists our pri-
vate and social happiness; here is the foundation of
soul-transporting joys, an increase of which will form
a heaven of heavens ! *
20. Lastly, keep your sense on your duty; cleave
to the way of God and obey your faith; do not fasten
your sense on the things of time, they are soon passed.
Be spiritually minded, love the gifts of God, for they
are the only durable objects, the only abiding treasure,
to support your immortal souls,
When time on earth with you is done,
And mortal things are pass'd and gone.
29. Wholesome Advice.
1. “Hear, and learn to be silent. Be silent, and
learn to understand. Understand, and learn to remem-
ber. Remember, and learn to do accordingly.”
2. “All that you see, judge not. All that you hear,
believe not. All that you know, tell not. All that
you can do, do not.”
3. * Goods lost, some lost; Courage lost, much lost;
Honor lost, more lost; Soul lost, all lost.”
ſ
OF INSTRUCTION. 87
4. “By giving alms, you lose not. By being unjust,
you enrich not. By lying, you profit not.”
5. “If ever you speak any thing, think first, and look
narrowly what you speak, where you speak, of whom
you speak, and to whom you speak; lest you bring
yourself into great trouble.” Ó.
• MIENTAI, FRIEND.
30, Needful Counsel,
“He that hearkeneth unto counsel, is wise.” Prov.
xii. 15.
“Whoever would live long and happy, let him observe
the following rules.” º,
Let your Thoughts, be rational, solid, godly.
Let your Conversation, be little, useful, true.
Let your Conduct, be profitable, virtuous, charitable.
Let your Manners, be sober, courteous, cheerful.
Let your Diet, be temperate, wholesome, sober.
Let your Apparel, be frugal, neat, comely.
Let your Sleep, be moderate, quiet, seasonable.
Let your Prayers, be short, devout, sincere.
Let your Recreations, be lawful, brief, seldom.
Let your Reflections, be of death, and a future state.
MENTAL FRIEND.
31. A little Hymn, addressed to Youth.
ORIGINALLY COMPOSED FOR THE PRECEIDING ADDRESS.
1. Your youthful days is your best time
To seek and serve the Lord ; •
Be faithful then, while in your prime,
To learn the way of God,
88 Af sHoRT LEssons
2. The way of life is free for you,
The road is sure and plain;
Your faith will teach you how to do,
To find increasing gain.
3. Now you must make your final choice,
And quit the paths of loss;
And if at all you do rejoice ^e
It should be in the cross.
4. Childhood and youth are vanity,
With evil snares entwin’d ;
Where mirth and folly throng the way,
And tempt the heedless mind.
5. If you should seek your present ease,
And risk your future state,
While you have power yourselves to please,
Until it be too late;
6. Then keen remorse and endless pain,
Confusion and despair, . -
Will make your hell a burning flame,
And be your portion there.
7. Let wisdom then your souls inspire,
While in the bloom of youth,
To sacrifice each vain desire,
And walk the road of truth.
OF ' INSTRUCTION. S9
8. If you would enter Heaven's door,
- And gain a glorious name,
Then mark the steps of those before,
And travel in the same.
9. Your carnal passions crucify,
And trials calmly bear;
All youthful charms you must deny,
And shun each tempting snare ;
10. Yea, shun each tempting snare of sin,
And bridle well your tongue;
Subdue the evil weeds within, .
And conquer while you're young.
11. Quit insincere and ugly ways,
And sacrifice them all ;
And spend your talents and your days,
In honor to your call. { } *
12. Why would you walk the paths of wrong,
And yield to sin's control;
While hast’ning vengeanee rolls along
To seize the guilty soul ?
13. Why would you dream in ling'ring doubt,
Amidst your great concern,
While time, yea precious time holds out,
To give you space to learn ?
90
short LEssons &c.
14,
16.
17.
Aº’
What tender love and charity,
And blessings do unfold !
Which you possess continually—
In truth a hundred fold !
. While blessings crown your youthful days
With happiness and peace,
Let your good works declare your praise,
And let your zeal increase.
And while you share this gracious part,
(Good friends you are among,)
Let thankfulness possess your heart,
And dwell upon your tongue.
Let not the sting of misspent days
Be treasur’d in your store,
For Lo, how quick you've run your race,
And time appears no more.
91
PART II. *
JUVENILE MONITOR.
( , , , , ſº
SECTION I.
Rules for behavior, in places consecrated for
divine worship, and in meetings.
1. When entering a house, or any apartment devoted
as a place of divine worship, always take off the hat or
bonnet, immediately on entering the door, and conduct
in the fear of God, sensing that you are in his holy
presence. Laugh not, jeer not, neither be light mind-
ed or vain ; but labor to feel a sacred reverence to that
God whom you have assembled to worship, and serve.
2. It is disrespectful and irreverential to walk heav-
ily, or flat footed; but all should walk carefully upon
their toes, to avoid noise.

92 BEHAWIOR IN
3. If the assembly unitedly sit, or stand, unite with
the rest, if able in body; and either while sitting or
standing, keep the body erect, and the limbs in a suita-
ble and becoming posture : the hands decently folded,
with the fore arm hanging about level with the elbows.
it does not look well to see the hands folded upon the
breast, or hanging much below a level with the elbows;
It is also clownish to hang up the hands by the thumb
in your bosom when folded; it discovers laziness.
4. The feet should never be spread widely apart, ei-
ther in sitting, or standing.
5. If assembled in meeting for worship with those of
the same faith, and at home, always unite in the wor-
ship, and not act the part of a spectator, either in sing-
ing, or worshiping.
6. Always devote the whole soul and every faculty
of body to God, wheti assembled to worship Him, for
this alone is fully acceptable in his sight.
7. Speak not, in time of sacred worship, of things com-
mon, or domestic, or any thing foreign from the duty
for which you are assembled, unless necessity require it.
8. Let your countenance be moderately solemn, but
cheerful, showing that you are delighted with your
privilege.
9. It is ungodly and presumptuous, to feel, or speak
slightly of divine songs, or any gift of God, however
singular or strange it may appear.
10. In time of speaking, fix your eye on the speak-
er, but not gazingly ; and let it not wander to gaze on
}
DIVINE WORSHIP. 93
any other person or thing ; attend diligently to the
words spoken, and strive to remember them.
11. It is ungodly to treat slightly or disrespectfully,
the sincere devotions, in worship, praise, or prayer, of
any denomination of professed christians, or any soul
whatever, either professor or non-professor, although
- they may appear never so inconsistent, or improper to
your understanding.
12. Always give attention, when you are in compa-
my with those engaged in prayer, either in meeting, or
elsewhere.
13. It is very rude to play, while others are worship-
ing God.
14. It is ill behavior to talk, while others are singing.
15. Never presume to unite in the worship of God,
while under the condemnation of sin unconfessed.
16. Strive to avoid noise when others are speaking,
and be silent and attentive. l,
17. Seek to avoid coughing, sneezing, or blowing the
nose in time of worship ; but if need require, carefully
go out of meeting.
18. Yawning, looks sluggish in meetings for divine
service.
19. It is indecent to scratch the head, or other parts
of the body in meeting.
20. It is improper to wear dirty or ragged clothes to
meeting; thick, coarse and heavy boots or shoes are also
improper to wear into meeting.
21. The person should be decently and neatly clad,
94 BEHAVIOR TOWARDs superiors.
and the hair suitably trimmed and combed, before en-
tering meeting.
22. All superfluous stroking or fixing, either of the
hair or dress, for the sake of gayety, is hateful and im-
proper; for whoever attends meeting for divine service,
should be devoted to serve God, and not to the decora-
tion of the person, which is ever wrong for the people
of God.
23. Never go scuffing along, when exercising or walk-
ing; but lift your feet, and step squarely and properly.
SECTION II.
Behavior towards Superiors.
1. Remember that the way for you to learn good be-
havior is, to learn of those that are older, and wiser
and better than you are. Copy their good examples,
and yield strict obedience to their wise counsels.
2. Always mind at the first bidding, and not wait to
be spoken to a second time. , ſº
3. Always pay due respect to your superiors; and
when in company with them, be still and attentive.
4. When they are talking, do not be fond of asking
questions, nor of putting in your judgment.
5. It is ill manners and very saucy to contradict
them, or to argue or dispute with them.
6. When your superiors are giving you counsel, or
BEHAVIOR TowARDs suPERIoRs. 95
reproof, never try to excuse yourself by the faults of
others; but show respect and give attention.
7. Take off your hat or bonnet, (if you have one
on,) and stand up handsomely and still, with your hands
folded : for if you hear and obey, it will be for your
good. Always thank them when they have done
speaking.
8. Never keep your seat when your superiors stand
for the want of one. ^.
9. Never walk at the right hand of your superiors,
nor before them when they are walking with you.
10. Never ask impertinent questions of your superi-
ors, nor try to obtain secrets from them.
11. And when your superiors speak to you, and
you do not understand, do not hollow out, What? or
What did you say ” But rather say, 1 was careless and
did not understand ; or, I did not hear.
12. Never speak against your superiors, nor allow
yourself to act against them.
13. Always respect and reverence the aged. Never
laugh at them, nor mock them because they cannot
walk sprightly, it is wicked. Always be kind and
obliging to them; for as you treat them, so you may
expect to be treated when you come to be old. We
will tell you a little story.
14. There was once a good little boy, who came
where his father was at work making a trough. The
little boy asked his father, who he was making that
96 B E HAVIOR TOWARDS SUPERIORS.
trough for 2 “It is for your grandfather,” said the fa-
ther; “ he is so old that he is not fit to eat with the
rest; so I am going to have him eat in this alone.”
15. The little boy said, “Father, shall I have to
make you a trough when you get to be old 2 ” His
father immediately left making the trough, and treated
the old man with kindness.
16. Now this little boy had not the privilege of being
taught good things as you have ; therefore do not let
him excel you in goodness and respect.
17. Affront none, especially your elders, either by
word or deed. \
18. Always give the right hand to superiors when
walking with them, or meeting them, and mind always
to give them the wall side of the path in meeting them,
or walking with them in cities; for that is the upper
hand, although your superiors should then be at your
left hand.
19. When three persons walk together, the middle
place is the most honorable, and a son might properly
walk at his father's right hand, when his younger
brother walks at his left." º 4 *
20. If children go with their parents, tutors, or any
of their superiors, they should not go playfully along
the way.
21. Refrain from talking with your companions, about
your superiors, reflecting upon, or touching what you
deem improper in their conduct; it shows an unbecom-
ing forwardness, and cannot be said to be any thing
better than evil speaking.
BEHAVIOR TOWARDS EQUALS. 97
22. It is ill manners to run hastily by your superiors
on meeting them, or overtaking them.
SECTION III.
Behavior towards Equals.
1. Never consider yourself above your equals; nor
try to take the lead when in company with them; nor
scorn their company and try to mate with your supe-
riors.
2. Try to conform to your mates, and unite with them,
(unless they incline to wickedness,) and strive to be
agreeable in all things. *
3. If the company you are in, do any thing amiss,
and you are with them in it, never try to excuse your-
self, and throw the blame on others; but take your
share of reproof.
4. When you want to ask a kindness of others, never
ask them what their business is, or whether they are
in a hurry ; but ask them handsomely for their assist-
ance; and if they cannot oblige you, let them make
their own excuses. For if you ask them if they are in
a hurry, or what they are doing, it seems to imply,
that you think such persons incapable of making an
excuse for themselves. &
5. Always be willing to take your-share of disagree-
able chores. P.
$
jº
98 BEHAWIOR TOWARDS EQUALS.
6. Never play mean dirty tricks upon any one ; it
shows meanness of heart, and an ugly disposition.
7. Never try to afflict those that are younger than
you are, nor be fond of taking power over them unnec-
essarily. Be willing to have them in your company
when convenient, and not show yourself too big to
unite with them. * &
8. Be always careful to set them a good example,
and never teach them any thing but what is virtuous
and innocent; then they will have reason to bless you
when they come to years of understanding, and you
will have the pleasure of reflecting, that instead of cor-
rupting their young minds, you have helped to guide
them in the paths of virtue and innocence.
9. “As near as may be, converse not with any but
those who are good, sober and virtuous. Evil commu-
nications corrupt good manners.”
10. “Reprove easily and modestly your companions,
as often as there shall be occasion, for wicked actions
and indecent expressions.”
11. Give place always, to him that excels you, in
quality, age, or learning.
12. “Be willing to take those words, or actions as
jesting which you have reason to believe were design-
ed as such ; and fret not, at your companion's innocent
mirth.”
13. Never give a joke, unless you can bear one as
keen.
14. We ought never to say any tilng by way of jest,
/
BEHAVIOR TOWARDS INFERIORS. 99
but what is short, and perfectly innocent ; and never
jest at all, only with associates or friends.
15. Finally, jests and jokes are edge tools, and very
dangerous to use, lest we wound the tender feelings of
our friends. O
16. “If your companions be a little too sarcastical in
speaking, strive not to notice it, or be moved at all by
it; abuse them not, either by word or deed.”
17. “Strenuously avoid sinful and unlawful recrea-
tions, and all such as prejudice the welfare of body or
mind.”
18. “Scorn not nor laugh at any for their natural
infirmities of body or mind, nor affix to them, because
of these infirmities, a vexing title of contempt, or re-
proach ; but pity such as are so visited, and be thank-
ful that you are otherwise distinguished and favored.”
19. In speaking of others, in company with yourself,
always mention their name first, whether superiors,
equals, or inferiors; as, William and I went to meet-
ing, not I and William, went, &c.
Cº-º-º:
SECTION IV.
Behavior towards Inferiors.
1. Never call nicknames, or in reproving your inferi-
.ors compare them to that which you would dislike your-
self; it savors of passion.
2. In making requests of inferiors, do it in the same
g”
100 BEHAVIOR AT TABLE.
handsome manner you would have them do it to you.
Remember, example teaches louder than precept.
3. Never speak diminutively of your inferiors in com-
pany when they do amiss, but wait until a suitable time,
and give them a proper admonition.
4. Never allow yourself in that which is wrong
when in presence of inferiors, thinking they will not
know, or notice it; this will spoil their confidence in
you.
5. Never make more free with your inferiors than
you are willing they should make with you; it learns
them to be saucy.
SECTION V.
Behavior at Table.
1. It has often been remarked, that it may be known
whether a person is well bred or not, by seeing him eat
only one meal of victuals; therefore it is highly neces-
sary for all persons, strictly to observe the rules of de-
cency and good behavior, while sitting at the table.
2. Always sit erect at the table, and not lean against
it. The arms should be kept near the body, so as to
take up no more room than is necessary. They should
never rest on the table further than half way from the
ends of the fingers to the elbows.
3. Be careful not to have your feet in the way of
others.
IB E HAVIOR AT TABILE. 101
4. The body should incline a little forward, when
eating, to avoid dropping victuals on your clothes.
5. Spread your handkerchief in your lap, before you
begin to eat.
6. Never begin before your superiors.
7. When you take bread, take your equal share of
crust. When you eat bread, or biscuit and butter, take
a whole piece, (if it is not too large, and there are
pieces enough for all,) and lay it on the table by the
side of your plate, and spread the butter over it; and
not be cutting little pieces of butter and putting on your
bread at every mouthful you eat.
8. Clean your knife on your bread before you cut
butter, and after cutting it; or when your knife is
greasy, before you put it into sauce, or cut pies, pickles
or any thing else; but never clean it on the edge of
the platter.
9. Cut your meat square and equal, fat and lean ; and
take an equal proportion of bone, and put it on your
plate together with the sauce or vegetables whatever
they may be ; and not be cutting small pieces in the
platter, and putting them directly into your mouth.
Reaching over your plate to eat out of the platter is an
indecent trick. * *
10. Be careful not to touch any victuals with your
hands, only what you intend to eat yourself, whether
you cut or break bread, cakes, pies or whatever; lest
you leave the prints of your fingers for others to eat.—
Nothing looks more clownish at the table, than to see
102 B.E.HAVIOR AT TABLE.
a person grasp and handle the victuals that he does not
eat himself.
11. Never be putting victuals into your mouth, and
at the same time be gazing round at other objects. And
be careful not to be gazing round when you have done
eating, before you rise.
12. Never gaze at a person when he is eating; for it
looks as though you coveted his victuals.
13. Never plunge into the midst of a dish of victuals
with your knife, or spoon, when you are eating minced
victuals, or any thing that you eat directly from the
platter or saucer; but what you eat, take out hand-
somely at the side next to you. «»
14. Never seize immediately on what you like best
at table ; nor eat sparingly of that which is common,
and greedily of rarities; but wait until your superiors
begin, and then eat no more than your share, unless
your messmates leave it for you.
15. It shows low breeding and selfishness, to pick
out the best of the victuals, or to turn over a piece of
meat to look at both sides of it, before you take it to
eat.
16. Never be squinting, and scowling, and examin-
ing the victuals, to see if you can discover a coal, a
speck, or a hair; and if you do find one, take it out
decently, and not make a great ado about it. For your
honor's sake never make a mountain of a mole-hill.
17. A well bred person will never start suddenly and
look over his shoulder, when any one drops a cup or
BEHAVIOR AT TABLE. 103
saucer, or makes any uncommon noise ; if any such ac-
cident occurs, he will never appear to notice it.
18. Always wipe your mouth, before and after you
drink. Never drink with victuals in your mouth ; and
be careful when drinking, not to extend the under lip
so far out, that one would think the cup was going to
be swallowed whole.
19. Eat what you need before you rise from the table;
and not be picking and eating aſterwards. Never pock-
et victuals at the table, it denotes a thievish disposition.
20. When you have done eating, clean your plate,
knife and fork, lay the bones you have picked in a smug
heap by the side of your plate, scrape up your crumbs,
and cross your knife and fork on your plate.
21. Scratching the head, or any part of the body,
picking the nose or ears, belching, snuffing the nose,
smacking the lips, picking the teeth, &c., are account-
ed awkward habits, and should not be practiced by
any one who desires to be agreeable and honorable.
22. Come not at table without having your hands
and face washed, and hair combed.
23. Sit not down before your elders are seated ; it is
unbecoming to take your place first.
24. Speak not at table. Laugh not at table; it shows
unthankfulness.
25. It is ill manners to wipe the knife on a piece of
pie, or cake, before cutting it off, to take on to your
own plate; but it should be wiped on a piece already
in your possession.
26. “Eat not too fast, nor with greedy behavior.”
104 Q BEHAVIOR AT TABLE.
427. Eat not so slowly as to make others wait for you.
28. It is ill manners to speak with victuals in your
mouth. -
29. Always keep the mouth shut while chewing; it
is indecent so to open the mouth that others will see
the food while chewing.
30. Stare not in the face of others while eating.
31. Grease not your fingers more than necessity
requires.
32. Dip not your meat in the sauce.
33. Spitting, coughing, sneezing or blowing the nose,
are all illmannerly at table; but if you cannot avoid
coughing or sneezing, turn your head from the table,
and put your handkerchief to your face.
34. If you have a cold, always clear your throat and
nose before you come to the table.
35. Never raise phlegm into your mouth and swal-
low it at table; it looks very disgusting.
36. Stuff not your mouth so full as to fill your cheeks.
37. Blow not your food when too hot, but wait until
it cools.
38. Hold not your knife upright in your hand, but
sloping, and lay it down at your right hand, with the
blade upon your plate, and the edge towards you.
39. It is ill manners to grasp hold of the blade of a
knife when using it; you should take hold of the han-
dle only.
40. Spit not forth any thing that is not convenient to
be swallowed at table, such as the stones of plums,
BEHAWIOR AT TABLE. 105
cherries, &c., but, with the left hand, decently remove
them from your mouth to the side of your plate.
41. Fix not your eyes upon the plate, or food of
another at table.
42. Throw nothing under the table.
43. Look not earnestly on any one that is eating.
44. Gnaw not bones at table, (unless they be very
small ones,) but clear them with your knife. &
45. Hold not your bones with your whole hand, but
between the thumb and finger. . . . ----...... .
46. Never drink with victuals in your mouth, and
do not drink often. º
47. When partaking of luxuries, consider whether
there is enough for all who sit at the same set; if not,
partake sparingly. . *
48. It is ill manners to pick the teeth at table.
49. It is very ill manners to clean the mouth with
your finger at table.
50. Always pick your bones clean. ! e
51. When you use a vessel that has a handle, always
take hold of the handle, and not clasp round the vessel;
it looks as though you did not know what the handle
was made for. *
52. When done using a vessel with a handle, never
sit it down with the handle towards yourself, but turn
it lengthwise, or towards the centre of the table, that
it may be equally handy for all. d
53. It is ill manners to be reaching over the plates of
others at table, after that which is distant; but rather
make some token of request for them to hand it to you.
106 B.E.HAVIOR AT TABLE.
54. Never put your fingers, or finger in your tea-cup,
when you take it up to drink; but clasp round the out-
side, if your hand is large enough ; if not, then take
hold with both hands.
55. Never turn a vessel bottom upward at table, as a
hint to the waiters you desire more of that kind of
food; better call for it.
56. When eating at a nice table, or one which has a
table cloth, never lay your bones and leavings upon
the table, or table-cloth; but put them on the side of
your plate. 2
57. It is doubtless the case, that most people habitu-
ally practice some traits of manners at table when at
home, and in private families, which would not be con-
sidered by themselves, or the public, proper to adopt
when eating abroad, with strangers, or at public houses.
It is therefore proper to observe what is the custom of
those with whom you eat, and generally conform to it;
but there are some customs, however, which are mani-
festly improper. Such as leaving a quantity of food of
various kinds on the plate when done eating; sitting at
table an hour or two, and changing the dishes for every
different kind of food, &c. &c.; these are the caprices
of fashion.
58. Good manners require, that the plate be left clean
of food and crumbs, when done eating, unless more is
put upon your plate by your attendant, than you desire.
59. It is generally customary, (save in the private
family meal, and sometimes there,) to provide suitable
conveniences for the distribution of every kind of meat
BE HAVIOR AT TABLE. 107
and sauce, pies, custards, &c. &c., which are upon the
table; such as a butter knife for cutting butter from the
roll or cake to put upon your own plate, and this is not
to be used for any other purpose ; in like manner, a
knife to cut pie, a carving knife to cut meat, a spoon to
the sauce dish, &c. &c. z.
60. All these things of course, are furnished to help
one’s self to such things with, as they are provided for;
and such food should be removed by them alone, to
your own dish. Although this is so simple a thing to
learn, some, who would wish to be sure, to be thought
well bred, do not seem to know it; but will neglect the
use of these, when provided, and use those for such
purposes instead, which have many times been put in
their own mouths, which is very clownish, and ill bred.
61. In the social and domestic circles these nice pro-
visions are not always made ; hence some young people,
before being much accustomed to going abroad, are apt,
from the influence of their common habits at home, to
make some wide deviations from good manners when
abroad.
62. It is generally customary to cross the knife and
fork upon the plate, when done eating, but for the bet-
ter convenience of cooks, some families do otherwise.
Customs differ in such things; however, it is generally
proper in these respects to adopt the custom of those
with whom you eat. V
63. Eating quickly or very slowly at meals, is char-
acteristic of the vulgar.
108 SUPPLEMENT, *
64. It is ill manners to turn grease or gravy from the
platter on to your plate.
65. It is ill manners to cut bits of butter from the
butter plate to put upon every mouthful or two of bread,
potatoe, or other food which you eat, but spread your
whole piece of bread with butter at once; or if butter
be eaten with other food, take a suitable quantity on to
your own plate.
66. Dip not your bread, or other food, into the gravy
or grease in the platter; it is low breeding.
Supplement to the preceding Section.
1. It may not be a amiss in this place, to lay before
our young readers, a short account of a certain person's
behavior, who, it appears, did not exactly attend to the
foregoing rules respecting beliavior at the table.
2. Not long since I was invited to eat a meal of vict-
uals with a number of people, among whom was a man
by the name of Low-BREEDING. I happened to be seat-
ed near him, on the opposite side of the table, where I
had the painful task to notice some of his awkward
habits.
3. As soon as he had seated himself, he seized the
milk-pitcher and replenished his own tea-cup, and then
sat the pitcher down by the side of his cup with the
handle towards himself. I observed that he had finish-
ed this operation, by the time those at the upper end of
SUPPLEMENT. -* * 109
the table were fairly seated and had adjusted their pock-
et handkerchiefs. For his part he did not trouble him-
self with one; the back of his hand appeared to supply
the place of a handkerchief, as I observed that he once
in a while fetched it a wipe across his lips.
4. After using the milk-pitcher, he next made a dive
at the meat with his fork, and, after turning a piece
over once or twice to see if it suited him, he cut it in
two in the platter and took the piece that suited him
best.
5. While he was cutting his meat, I could not help
pitying those who sat each side of him, for his elbows,
which occupied almost as much room as a shoemaker
at his bench, were nearly all the time goading their
sides. I was some incommoded myself, for, besides his
spattering the gravy almost into my face, his feet, I
found were stretched out under the table as far as his
legs would admit, so that they came nearly under my
seat. ſº
6. Next he helped himself to a piece of bread, by
breaking off all the crust, and taking the soft part only.
After hemming and sniffing, and glaring round and
looking over his shoulder a few times, he began to eat;
and now commences a most disgusting scene.
7. At every mouthful, he ran out his tongue nearly
an inch, to catch the crumbs which chanced to fall from
his loaded knife or spoon; and his lips were kept so
far open while he was chewing, that one might easily
see the whole process of mastication: though once in
1 10 suppleMENT.
a while he would fetch his lips together with a loud
smack, which I took to be an indication that the vict-
uals suited his taste.
8. When he drank his tea, he made a strange kind of
a sipping moise, which I shall not undertake to describe.
He eat so very fast, and took such large mouthfuls,
that I was really afraid he would choke himself. How-
ever, when he had partially satiated his appetite, he
stopped to rest himself by placing his elbows on the
table and propping up his chill with his hands; and
then, after belching a few times, proceeded again.
.9. In the course of his eating, I observed that he had
greased his cheeks nearly from ear to ear, and his fin-
gers to the knuckle joints. He almost drowned every
thing he eat in fat and gravy; and I believe would
have sickened his stomach with the enormous quanti-
ties that he attempted to convey to his mouth, had he
not dropped considerable of it on his clothes.
10. I shall not undertake to describe one half of his
awkward habits and clownish ways, lest the reader
should begin to think that I violated the rules of good
behavior, by watching his movements. So I shall omit
a particular description of many of his odd tricks; such
as his mixing the different kinds of victuals together,
his cutting off the point of the pie and leaving the
crust;-his grasping the cake with both hands, and
twisting it apart, &c., and merely state, that when
he had done eating, he left his knife and fork just
where they happened to full ; his plate was covered with
TABLE MonitoR. III
crumbs and gravy, and as a token that he had done, he
turned his tea-cup bottom upwards. When I saw this
last trick, I could not help thinking of that bristly ani-
mal, which, when he has eat all that he can force down,
roots the trough over.
11. In all the actions of Low breeding, there seem-
ed to be a lack of that gracefulness so conspicuous in
well bred people ; and he seemed to have habituated
himself to rough and uncultivated manners. On my
part, I was convinced, that he had never seriously con-
sidered that man in his uncultivated state, is unfit for
society, and that he must have all his ways and man-
ners refined, before he can be truly pleasing to those
around him.
ſº-ſº
Table Monitor.
Gathcrup the fragments that remain, that nothing be lost.
CHRIST.
1. Here then is the pattern which Jesus has set;
And his good example we cannot forget:
With thanks for his blessings his word we'll obey;
But on this occasion we’ve somewhat to say.
2. We wish to speak plainly and use no deceit:
We like to see fragments left wholesome and neat. .
To customs and fashions we make no pretense;
Yet think we can tell what belongs to good sense.
112 , TABLE MONITOR.
3. What we deem good order, we're willing to state;
Eat hearty and decent, and clear out our plate:
Be thankful to Heaven for what we receive,
And not make a mixture or compound to leave.
4.
4. We find of those bounties which Heaven does give,
That some live to eat, and, that some eat to live,
That some think of nothing but pleasiug the taste,
And care very little how much they do waste.
5. Though Heaven has bless'd us with plenty of food:
Bread, butter and honey and all that is good ; TA
We lothe to see mixtures where gentle folks dine,
Which scarcely look fit for the poultry or swine.
6. We often find left on the same China dish,
Meat, applesauce, pickle, brown bread and minc'd fish,
Another's replenish’d with butter and cheese,
With pie, cake and toast, perhaps, added to these.
7. Now if any virtue in this can be shown,
By peasant, by lawyer or king on the throne,
We freely will forfeit whatever we've said,
And call it a virtue to waste meat and bread.
, 8. Let none be offended at what we here say ;
We candidly ask you, is that the best way?
If not, lay such customs and fashions aside,
And take this monitor henceforth for your guide.
113
SECTION VI.
Behavior in Company.
1. When you are in company, be careful not to talk
too laud, nor too much.
2. Strive to appear pleasant, whether you have occa-
sion to speak or not.
3. Nothing is more disagreeable than for a person to
engross the whole conversation to himself; or, on the
contrary, to come into a pleasant company and sit with-
out saying a word, or even smiling. ..
4. Avoid telling stories in company, unless they are
short and applicable to the subject you are upon ; relate
them in as few words as you can, and give the right
meaning. - -
5. Avoid unnecessary repetitions, such as, says he,
said I, and such like.
6. Never hold a person by the arm, nor detain him in
any way, to make him hear your story out; for if he is
not as willing to hear your story, as you are to tell it,
you had better break off in the middle; for if you tire
him once, he will be afraid to listen to you a second
time.
7. Never take another's story from him because you
think you can tell it better; nor answer a question that
is put to another.
114 BEHAVIOR IN COMPANY.
8. Always look at the person who speaks to you, and
pay attention and give a proper answer: for if you do
...not, it shows that you slight him, and do not think, what
he says worth your attention.
9. It is extremely rude and ill behavior to whisper in
company, or to mock, or laugh slightingly at any in the
company; or to be winking or squinting at some one,
or to be jogging the one next to you with your elbow.
10. Whistling, drumming with the hands or feet, or
getting up often to look out at the windows, and such
like tricks, are indecent in company.
11. When you come into company where people are
talking, never ask, What are you talking about 2 Who is
it? What is it? &c. Iſ it be proper for you to know,
ask one alone, handsomely.
12. When you speak in company, in the praise of
any person, never say, He is the best man that ever I
saw ; or the handsomest, or the wisest ; nor use any
such extravagant expressions concerning him ; for this
convinces the company, that you esteem the person you
are praising above them. It is better to say, He is a
good man, or a véry wise man, or a handsome man.
13. Never go between two that are talking together;
nor run up towards others when they are talking to hear
what they say.
14. Always sit erect in company, not in a leaning or
crooked posture, nor with your feet stretched out in the
way of others; and be careful not to sit with your feet
too far apart.
15. When you stand up, stand erect and trim, and
BEHAVIOR IN COMPANY. 115
not loll and lean against the walls. Be careful not to
appear stiff, as though you were screwed up and in
bondage. & &
16. Never allow yourself in any thing to offend your ‘
company, nor make any unnecessary ado if any of the
company choose to smoke; but bear it patiently, or
peaceably withdraw. ! Ry,
17. Strive to be still, when others are singing or
reading.
18. Never allow yourself to nickname any one; nor
to use vulgar expressions ; such as, hang it, plague on
it, and the like ; it shows low breeding. *
19. Never be fond of asking questions in company,
lest you show your folly and ignorance; for those who
are silent upon a subject that they do not understand,
often pass as well as those who understand it; yea, a
fool’s silence often passes for wisdom.
20. Be careful not to promise more, nor boast of more
than you can perform. For, • *
“A man of words and not of deeds,
Is like a garden full of weeds,; ”
Wherein no fruits or flowers grow,
But such as are both, mean and low.
21. “Put not your hand to any part of the body not
ordinarily discovered in company.” \
, 22. “When you blow your nose, let your handker-
chief be used, and make not a noise in so doing.”
23. “Gnaw not your nails, pick them not, nor bite
them with your teeth.”
Aº’
116 BEHAVIOR IN CONVERSATION.
24. In coughing, or sneezing, make as little noise as
possible. º 4.
• 25. If you cannot avoid yawning, shut your mouth,
by your hand or handkerchief before it, turning the
face aside.
26. Sit not with your knees widely apart.
27. Turn not your back to any, but place yourself,
so that none may be behind you.
28. Read not letters, books, or other writings in com-
pany, unless there be necessity, and you ask leave.
29. Touch not, nor look upon the books or writings
of any one, unless the owner invite or desire you, nor
without liberty.
30. Come not near, when another reads a letter, or
any other paper.
31. Let your countenance be modestly cheerful, nei-
ther laughing or frowning.
32. To look upon one in company, and immediately
whisper to another is very ill manners.
33. When you treat a company with drink, fruit or
food, always treat the elders of the company first; or
if strangers are present, give first to them.
SECTION VII.
Behavior in Conversation.
1. “Among superiors, speak not until spoken to, or
asked to speak.”
BEHAvior IN conversATION. 117
2. “Hold not your hand, or any thing else to your
mouth when you speak.” sº ^*
3. “Come not very near the person you speak toº,
lest your breath be offensive to them.” .
4. “Look not boldly in the face of your superiors
while speaking, neither look some other way, but to-
wards them, with a modest diffidence.”
5. “If your superiors speak to you while you sit,
stand up, before you give an answer.” v-º-
6. “Speak neither very loud, nor too low.”
7. “Speak clearly, not stammering, nor drawling.”
8. “Answer not one that is speaking to you, until he
is done speaking.” -
9. “Children should strive not with superiors, in
arguments, or discourse, but easily submit your opin-
ion to their assertions.”
10. “If children should hear a superior speak any
thing wherein they know he is mistaken, it is ill man-
ners to correct, or contradict him, or to grin, or jeer at
the hearing of it; but it should be passed over without
notice, or interruption.” -
11. “In speaking to superiors, speak not without
some title of respect, which is due to him to whom you
speak, or, if he have a title, neglect not to use it.”
12. “Mention not frivolous, or little things, among
grave persons, or superiors.” e
13. “If your superior drawls, or hesitates in his
words, pretend not to help him out, or to prompt him.”
14.7°Come not very near two who are conversing,
118 BEHAVIOR TO STRANGERs.
or speaking in secret, neither ask them what they con-
verse upon.” dº
* 15. “When your superiors speak to any other per-
son, one side of yourself, speak not, nor hearken to
them.” e -
16. “If any immodest, or obscene thing be spoken
in your hearing, smile not, but settle your countenance,
as though you did not hear it.”
17. “Boast not in discourse, of your wit, or doings.”
18. “Laugh not at your own story, wit, or jest in
any thing.” |
19. “Speaking of any distant person, it is rude and
unmannerly to point at him.” g”
20. “Be not over earnest, in talking, to justify your
own sayings.”
21. “Use not any contemptuous or reproachful lan-
guage to any person, though he be very mean or in-
ferior.” -
22. “Let your words be modest, about things which
concern only yourself.”
23. “Speak not over the words of a superior, that
asks you a question, or talks with you.”
^
tº ſº
SECTION VIII.
Behavior to Strangers.
1. Always treat strangers with civility and kindness;
be careful to give them correct information, whenever
BEHAVIOR TO STRANGERS. & II 9
they enquire of you the way or distance to any place.
Never be fond of asking their names, what their busi-
ness is, where they are going, and such like questions;
for if you do, they may see at once that you are not
well bred. - a .2
2. Never stand and gaze at strangers; nor run to get
out of their sight when they are coming towards you.
It is very ill manners indeed, to stare and gaze at spec-
tators, in the time of public worship.
3. Never laugh and sneer at strangers, because they
appear singular. tº- • *
4. Never go to the windows, nor stand in the doors
to gaze at strangers when they are passing by. Be pe-
culiarly guarded if the person looks or acts odd; for
such persons often have as much wit as any ; and if
they see you gazing at them, they will readily suppose
it is on account of their singularity from the rest of
mankind; and perhaps will take the liberty to teach
, you good manners, by giving you a joke, or by sham-
ing you in some way or other. We will here relate an
instance of this kind. *
5. There was a man riding by a house one day, who,
from his infancy, had a very peculiar infirmity. His
head, neck, and arms, were almost continually in mo-
tion, twitching in various directions; so that it made
him appear very odd. This attracted the attention of
the people in the house, and they all flocked to the
doors and windows to behold the sight. The man
readily supposed that they were gazing at him, on
the account of his singularity, and thus cunningly
120 BEHAvroR To strangers.
admonished them. He turned his horse short about, and
rode up to the house and asked, if any body had died
out of that house lately. He was answered that there
had not. He replied, “I thought there was not any
missing; ” and immediately rode off, leaving the peo-
ple to swallow the bitter pill as well as they could.
6. On entering a company where there are strangers,
if at home, it is proper to address strangers before they
do you, as a token of warm reception; but children,
should always wait to be spoken to, by their superiors,
whether strangers, or otherwise. N.
7. When addressed by a person with a compliment
of enquiry after your health, &c., &c., always answer,
looking at the person thus addressing you, and then
return the compliment of enquiry, unless others of the
company, have made the same enquiry before you; in
which case, you should not repeat it, but evade the ex-
pression, by telling them, you are glad to see them, or
some expression of welcome, or delight with their
presence.
8. But, on returning a compliment, always call their
name first, addressing them by their title, if they have
one, if not, by the title of brother, sister, friend or neigh-
bor, as the case may be. Thus, if a person speaks to me,
asking how I do, I answer, and return the compliment,
by saying thus, ‘Elder Rufus, how do you do? or broth-
er William, how do you do?’ and not, How do you
do Elder Rufus 2 which sounds improper; but much de-
pends on the tone, which should be mild and pleasant.
9. When addressing gospel relations, it is proper to
BEFIAVIOR TO STRANGERS. 121
use the title of Elder, Deacon, Brother or Sister, as the
case may be. But when addressing strangers, not of
the faith, it is proper to use the title of neighbor, or
friend, as the case may be ; applying it, not to the giv-
en name, but to the sur-name, unless familiar acquaint-
ance or near neighbors. But in addressing those who
bear official titles, it is proper to use these on all occa-
sions, when dealing with them in their official capacity.
10. Thus, if you had business of importance with
the governor of the state, he should be addressed by
the title of Governor, and if your business is not official,
it may, or may not be done; but Believers in Christ's
second appearing, make no use of the titles of sir, mis-
ter, madam or miss; nor of honorary titles; believing
that titles of honor, belong to God alone.
11. When adults introduce a stranger, or strangers to
company, it is good manners to introduce them to each
individual, if the company be small, by telling the
stranger their names, that he may know what to call
the person, or persons unto whom he would speak;
12. But if the company be large, it is proper to intro-
duce the stranger to the company collectively; and
thus allow each one of the company to address him
first, giving their names themselves, as occasion may
require. For, should you introduce each individual to
the company, it necessitates him, as a matter of course,
to address the individuals of the company first, which
would leave no chance for an exercise of propriety on
their part, towards the stranger, leaving him to speak
first.
122 CLEANLINESS.
13. But it is unhandsome and cool, to leave those
who are diffident, alone while speaking to the compa-
my; better walk by their side, assisting them occasion-
ally, to such little hints as may be necessary, for their
information, and without a knowledge of which, they
might appear a little awkward.
SECTION IX.
Cleanliness.
1. Cleanliness, is a very necessary accomplishment
for all who desire to be considered as decent and hon-
orable members of society. Slovenish persons are dis-
agreeable to all around them; and contemptible even
in the eyes of strangers.
2. It is in vain for any person to talk of purity of
heart while he indulges himself in slovenliness; for
filthiness of person and purity of mind, can never agree
together. If the inside be clean, the outside will be
clean also. Cleanliness of heart will show itself by
works, as really as charity or love; and by their works
shall they be linown.
3. Always try to be neat and clean, in whatever you
do. Be careful not to dirty your clothes more than is
necessary; for it is a great labor to clean them. It is not
intended that a person in order to be neat, should be a
fop or a fribble. A neat, well bred person will freely
CLEAN LINESS, 123
take his share of dirty, ugly jobs; but he will dress
accordingly, and not dirty himself unnecessarily.
4. Always put your clothes on decently, and in good
order; and never go slip-shod, nor with your shoes un-
tied ; nor with the corners of your collar tucked under
your neck-kerchief.
5. It is a sure sign of a sloven to forget where you left
your clothes; or to throw them on the floor or ground,
or in chairs, and then sit on them.
6. Always clean your shoes well, before you go into
a house, shop, or any clean place. *
7. It it very indecent to spit on floors or stairs, or in
sinks in kitchens; but always be careful to spit in the
spit box. &
8. A neat person will not neglect to wash his face
and hands, and comb his hair when he rises in the
morning; and will always see that his face and hands
are clean before he goes to the table to eat.
9. “No one can please in company, however graceful
his air, unless he be clean and neat in his person.”
10. “He who is not thoroughly meat and clean in his
person, will be offensive to all with whom he converses.”
11. “A particular regard to the cleanliness of your
mouth, teeth, hands and nails, is but common decency.
A foul mouth, and unclean hands, are certain marks of
vulgarity; the first sometimes occasions offensive breath,
which nobody can bear, and the last is declarative of
disgraceful negligence to remove the filth.”
12. For black and dirty teeth, that are sound, there
can be no excuse; they are marks of a vulgar, lazy
124 CLEANI,INESS.
person. Let me entreat you, to clean your mouth every
night, before you sleep.
13. It is a maxim which has been verified, that he
who is negligent at twenty years of age, will be a slov-
en at forty, and intolerable at fifty.
14. The mouth and teeth should be scoured out once
each day, with cole dust, which is not only good to
cleanse the teeth, but is also an excellent preservative
to them.
15. It is uncleanly, unnecessarily to get upon the
floor.
16. It is indecent to lay candles, tallow, or any kind
of grease, on a bench, or seat of any kind.
17. It is clownish to wear the hat on one side of the
head.
18. It is uncomely to run about out of doors bare-
headed.
19. It is slovenly to throw clothes, or hats on the
floor, or on seats in a careless posture.
20. It is very slovenly, to wipe the nose or mouth on
your sleeve, mitten, or glove.
21. It is indecent to look at one's handkerchief, after
blowing the nose in it.
22. It is uncleanly to wear nice clothes about very
dirty work, or very dirty clothes when engaged in that
which is cleanly.
23. Always wash your ears, neck and feet as often
as once in a week; and the washing of the whole body
will not be neglected by cleanly persons, and in warm
CLEANLINESS, 125
weather, if engaged in dirty work it should be done
weekly.
24. It is not tidy to wear clothes until they become
very ragged; remember, a stitch in time, saves nine.
25. It is a sure mark of a sloven, to interfere so while
walking, in muddy weather, as to daub the inside of the
trowsers with mud, or wear them into rags.
26. It is slovenly to get on one’s knees to build a
fire, or to tie up one's shoes, unless required to by in-
firmity.
27. It is slovenly to leave clothes hanging up in, or
thrown about in old buildings, shops, cellars, &c., &c.
28. It is not cleanly to put shoes or boots on the
knees to pull them off.
29. It is improper to wear cleanly, or nice wearing
apparel, with that which is worn about dirty work.
30. It is dot mice to fold, and put away clothes into
chests, cupboards or drawers, when wet, or sweaty ; it
exposes them to sour and mould.
31. It is indecent to throw dirty clothes on beds in
lodging rooms, or eſse where, or on a clean seat, chair,
or sofa.
32. It is slovenly to carry rubbish in your pockets,
as bits of iron, nails, or any thing calculated to need-
lessly wear them out.
33. It is indecent to stuff the pockets very full of any
thing which you are wearing,
34. It does not look well to go about with your hands
in your pocket or bosom; nor with your arms folded; it
shows an idle sense.
126 USEFUL INSTRUCTION,
35. It is slovenly, to walk about the floor, in one's
footing feet.
36. It is indecent to go about slip-shod, that is with
shoes down at the heel; or with shoes untied.
37. It is slovenly to scrape the feet on the stove-
hearth.
38. It is wasteful to wash shoes or boots to put aside,
and allow them to dry up hard before they are greased.
39. It is slovenly to have several suits of clothes of
the same quality, or kind, hanging about, or in wear at
OI!C0.
40. It is very nasty to spit upon mats, or carpets, or
in sinks, in kitchens or dairies.
41. Always wash yourself, when you rise in the
morning.
SECTION X.
Useful Instructi OW!.
1. Always remember that it is ill manners to peep
in at windows, or to listen at doors.
2. It is ill manners to look over any one who is writ-
ing or reading.
3. A well bred person will never look to see what
another is writing, without liberty; even if he should
be writing at the same table, of have ever so fair an
opportunity.
4. Never examine chests, drawers or cupboards that
* ! © & Y
USEFUL INSTRUCTION. 127
belong to others; nor read writings that you know you
ought not.
5. Never go into work shops without liberty; nor
meddle with tools, nor with any thing where you have
no business.
6. Always knock at the doors of strangers or neigh-
^.
bors.
7. Never go into merchants’ shops, and ask unneces-
sary questions about the prices of articles, that you do
not expect to buy. Q-P
8. Never be fond of asking questions when you go
where others aréºt work, such as, What are you doing?
What is that ? Who is this for 2 and the like.
9. Never be fond of gazing round and looking over
your shoulder, when you are going through a city or
viklage, or by a house ; if it is necessary to look, then
stop and view handsomely; or wait until you get fairly
by, and then turn round and make a business of looking.
, 10. Never try to pester any person on account of his
form, features or complékion; for it is very mean.
11. Always thank a person who does or offers you a
kindness.
12. When you offer any thing to any person, which
has a handle to it, always present it with the handle
º
foremost. * *
13. Never tell another that he lies, nor contradict
tº . © º
him; but rather say, I thought it was not so; or, If it
is so, I am mistaken.
14. Never cut and mark on furniture, casings, &c.
/-
12S USEFUL INSTRUCTION,
15. Be careful not to slam doors hard, nor walk heavy
up and down stairs; it shows a noisy sense.
16. Always be careful of books; never hold the fin-
gers on the print, nor double down the leaves;–Never
strain the covers open too wide, nor hold them near
the fire, nor expose them to the sun; because it will
warp them.
17. Be careful not to drop grease on your books, and
always see that your hands are clean, when using a
book. N-
18. The wicked borrow and never return; but christ-
ians, and well bred people make it "a rule to return
whatever they borrow, as soon as convenient. -
19. Always be willing to do chores and kindnesses
for others; in so doing, you will gain their love.
20. It is an old proverb, That children should be
seen and not heard; which signifies, that they should
never be out of the knowledge of those who have the
charge of them ; and when in company with superiors,
should not be noisy and talkative.
21. Whoever has but one mouth and two ears, should
remember that it is proper for him to hear much and
speak little. A wise head makes a close mouth; But,
He that is a chatter-box & O. *
And chatters all the day, & ),
Is like a bowl of milk that's skim’d,
'Till nothing's left but whey.
22. Finally, strive more to please others than to
please yourselves, and strive in all your conduct to be
*
USEFUL INSTRUCTION. 129
agreeable, meek and pleasant, with all your associates.
23. Be careful to regard the principles of honesty,
punctuality and justice, in all your conduct; be meat,
cleanly and industrious; observe the rules of prudence,
temperance and good economy in all your works; sub-
due all feelings of selfishness and partiality; let the
law of love and kindness govern all your feelings; shun
all contention and strife, and be careful never to give
nor take offence; conduct yourselves with civility,
decency and good order before all people ; then you
will not only enjoy happiness yourselves, but will pro-
mote the happiness of all around you.
24. Always take off your hat when you enter a
house.
25. “If you wish to speak with a person, either elder
or equal, and see them engaged in discourse with com-
pany, draw back, and leave your business, until after-
wards; but if you must speak to them, be sure to
whisper.” ( *
26. Children should never grumble, or show dis-
content, at any thing their parents, tutors, guardians or
superiors appoint or do ; and if any command or errand
is given you to do, do it with cheerfulness, and alacrity.
This shows a good disposition and agreeable character.
27. Bear with meekness and patience, and without
murmuring or sullenness, all reproofs or corrections,
although it should sometimes happen they are unde-
served : But, being blameless, you may carefully take
some other, and suitable time, correctly to inform the
H.
\ "... *
130 userUL INSTRUCTION.
person by whom you are reproved, how the circum-
stance in which you was blamed, was in truth ; but be
careful to do it in meekness.
28. It is ill manners to get onto a sleigh or wagon,
without the driver's liberty.
29. It is ill manners to meddle with other's things
without liberty.
30. Never hang round in company, where you are
not wanted.
31. Never stand upon the sides of your feet; it runs
down your shoes. I
32. Never call nick-names, nor use by words.
33. Picking pockets, knocking off hats, throwing
snow balls, clubs, stones or sticks in the street, or at
each other, are extremely rude and vulgar.
34. Never play with fire or light.
35. Biting fruit which you do not intend to eat is
improper. º
36. It is ill manners to open a door and look into a
room, where there is company, and go out without
saying a word. P
37. Always have a place for every thing, and keep
every thing in its place.
See ye not yon star of evening,
Shining through the verdant grove ;
Tranquil 'mid the gems of Heaven,
Gently blazing as it goes?
PROMISCUoUs SENTENCEs. 13]
\
Such is virtue’s constant lover;
Clouds bedim, but not destroy; •
And when life’s short scenes are over,
Heav'nly comforts he'll enjoy.
PROMISCUOUS SENTENCEs.
“How empty learning, and how vain is art,
Save where it guides the life, or mends the heart.”
“Honor and shame from no condition rise ;
Act well your part, there all the honor lies.”
“The four Chariot Wheels, that will carry a soul
safe to Heaven, viz: * &
º To BBAR and For BEAR ;
To GIVE and Forgive.”
Ale.
“It is one of the essential parts of education, to lead
the” young mind “into the habit of fore-thought and
reflection, and to cultivate in it a well-directed decision
of character.”
“Wisdom exalteth her children, and layeth hold of
them that seek her. He that loveth her, loveth life;
and ...that 5 her early shall be filled with joy.”
T “If a man commit himself into her, he sha.IT infierit
her; and his generation shall hold her in possession.”
*Tor at first-sha-WTTWarſ: with him. by "crooked
ways, and bring fear and dread upon him, and torment
him with her discipline, until she may trust his soul,
and try him by her laws.” Ecclesiasticus.

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