of parental duty, we are now prepared to remark that the grand indications for maternal exertion, are, to form habits which will be useful and proper; and to restrain or correct those which are questionable or improper. To prevent the formation of evil habits, it is of the first consequence to obviate the so frequent repetition of improper action, as that it should assume the form, and be invested with the power of custom. When any line of conduct has become habitual, it is very difficult to establish a dissimilar train of thought, and reasoning, and action, since it requires the affections to be interested in this pursuit, and these are already enlisted under the banner of the enemy; but before this period has arrived, the formation of the habit may be prevented, by attending closely to the first rudiments and springs of action, correcting these, and preventing their being improperly biassed. And here it must be remembered, that the influence of conduct, extends far beyond its apparent origin and termination; for as the human mind is constituted, neither action nor passion can remain in an insulated form, but stand connected with a train of consequences of a similar complexion; so that the indulgence of one habitual error, will lead to the development of many more, and will conduct its infatuated votary into all the intricacies of midnight atheism, from which the sun of the Christian's heaven has been blotted out, and there remains not one cheering of hope and of deliverance.

ray

The principal means of fulfilling these indications are to encourage and cultivate those ideas, principles, affections, and passions, which are conducive to the support of that action which it is wished to render habitual; to lead the mind to practise it constantly; above all to fix its attention upon the grounds of its own action; and to shew that these are derived from the revealed will of God, and are exerted in obedience to his commands. The mode of conveying this instruction, is, not so much by a direct and exclusive appeal to the understanding, as by interesting the heart, in the great motives of Christianity; and the power of these being once established, the aid of intellectual support will necessarily follow in their train. There is a frequent source of error, and of failure, in considering children merely as intelligent, and not also as sentient beings; and thus the parent may be too much occupied with the understanding, and address herself too exclusively to the reasoning principle, to the neglect of the imagination and the passions, the hopes, the fears, the anticipations of hereafter.

This view of the subject should influence the parent's choice of motives for action; thus, for instance, the duty of making the divine will, the rule of our conduct, will be more effectually taught, by shewing the goodness, mercy, and love of God, towards sinful, ruined, lost, and helpless man, than it can be by any arguments of moral philosophy, or propriety, or aught else which is

the mere production of reason. In conclusion, let the parent be ever on the watch, to establish and fix as a governing principle, any one action, which proceeds from right motives, however these may have been occasional, and excited only by the peculiar circumstances of situation; for by taking advantage of these golden opportunities, it will often happen, that that action, which has originated under the impulse of correct feeling, may become a pervading habit of the mind, and may be rendered the instrument of much good. Apparent accident has been the frequent source of useful discovery; but in education, there should be nothing left to accident; yet unexpected events, if diligently embraced, will often conduct the parental instructress to the confirmation of good, and the subversion of bad habits.

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CHAP. XV.

OF THE PASSIONS.

SECTION I. Of Selfishness.

SELFISHNESS consists in the preference of personal and individual interest, and in the abandonment of attention to the wants and feelings of others. Its first influence is to confine the views within the narrow limits of self-gratification-that reigning principle of action in all the different ages of life, from the cradle to the grave. Its agency is prominently marked so soon as desire can be developed; it is the natural effort of the human heart, till controuled by other principles; and although it may be more effectually concealed during the mid-day of existence, by a refinement of self-interest, assuming the form of dissimulation, and stimulated by the fear and the shame of being thought selfish; yet even here, the finer shades of this character may be traced by an unprejudiced observer; and towards the evening of life, it will again stalk abroad in lengthened outline, and will hover, with augmented power, around the twilight of decrepitude, and cling fondly to the last wasting remnants of vitality, until "man goeth to his long home."

Selfishness is an absorbing passion; it never rests satisfied with any preceding advantage: before it, policy, expediency, principle, virtue, motive, religion, the love and the fear of God, and the desire of obedience to his will, all yield their peculiar prerogatives, and bow to its extensive sway; the kindlier affections are kept in check, and exclusive inclination, egoistic passion, and narrow disposition, reign uncontrouled, disseminating unhappiness, and obliterating all traces of benevolence.

The passions will generally be found virtues or vices, according to the use which may be made of them. Thus selfishness is a virtue within just bounds, and originates in the principle of selfconservation; that which was given us for the purpose of preserving the individual, of ensuring a proper attention to the health, and enforcing the desire after the continuance of life; a desire, which however it may be subordinated to the will of God, ought never to be superseded; for though to die were infinite gain, yet to live to the glory of God, and for the good of others, should be the Christian's hope. This passion has however been depraved by the fall; it is no longer marked as a principle of self-preservation; but assumes the distinct form of a desire to accumulate as much gratification as possible around the individual, without regard to the feelings and good of others: it seeks the extension of life, only because it affords the means of augmented and reiterated