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· A strict attention to, and recollection of orders received. · Cleanliness, in person and work. i Neatness of dress,-neither tawdry and expensive finery,—nor a slovenly negligent appearance. · Frugality ;-making the most of every thing committed to one's care, suffering nothing to be needlessly consumed through extravagance, or wasted through neglect.
Q. Will these habits deserve the approbation of employers, and promote the happiness of servants? · A. They will, generally speaking, secure both those ends; especially, if they be formed on the only sure and abiding basis of character,-true Religion,-a constant sense of acting under the eye of our Maker and our Judge.
QUESTION. What does this hymn warn us to avoid ?
Answer. Evil company.
Q. What is the instruction with which David opens his Book of Psalms?
A. “Blessed is the man that walketh not in the council of the ungodly, nor standeth in the way of sinners, nor sitteth in the seat of the scornful.”
Q. Whose company can you find no delight in ?
A. In the company of those " who curse and swear, but never pray.”
Q. If these wicked persons never pray for themselves, what ought you to do?
A. Pray for them.
Q. What did Samuel say to the Israelites, when they had rebelled against God by desiring to have another ruler set over them?
A. 2 Sam. xii. 23. “ As for me, God forbid that I should sin against the Lord in ceasing to pray for you: but I will teach you the good and the right way.
II. Q. What is it which you dare not defile your tongue with ?
A. The words of wanton songs, or any other wanton language whatever.
Q. If you were to join in, or listen to, such language, which commandment would you break?
A. The seventh.
A. “ To keep my body in temperance, soberness, and chastity."
Q. What instruction does Solomon give us on this point ?
A. Prov. xv. 7. “The lips of the wise disperse knowledge; but the heart of the foolish doeth not so."
Q. What may be the consequence of having one sickly sheep in a flock?
A. The whole may become infected.
A. That one wicked boy may make all his companions as wicked as himself.
Q. Prove from Scripture that the righteous must not make the wicked their companions.
A. 2 Cor. vi. 14, 15. “ Be ye not unequally yoked together with unbelievers : for what fellowship hath righteousness with unrighteousness? And what communion hath light with darkness? And what concord hath Christ with Belial ? or what part hath he that believeth with an infidel ?” (Prom Dr. Watts's Hymns for Children, with Questions and Answers,
by a Lady. Rivingtons.)
PRINCIPLE IS EVERY THING. To the Editor of the Cottager's Monthly Visitor.
I Have often heard it said, and by many very good people too, that “ Temper is every thing." Now from my own experience I certainly feel much more disposed to say “ Principle is every thing;" and I think a very little reasoning will convince many of your readers, that my opinion is not singular, or ill founded. Every one must be aware that people are born with different dispositions, some are inclined to obstinacy, some to violent passion, to fretfulness and impatience, in the same way that some are naturally lively, others sedate or melancholy, &c. &c. And on the other hand, some have by nature, so good a temper, that it leads them (even without considering it to be a duty,) to be ready to assist every one, and never to utter impetuous or cross words, however much they may be provoked. This is surely a great blessing, and one, for which we can never be sufficiently thankful to Almighty God, but let me at the same time tell you that this very blessing, great as it may appear at first sight, without principle becomes a curse. Let us suppose a youth with quick parts and good temper, commencing his career in life. He will of course sometimes meet with good, and sometimes with bad companions; but with each his natural good temper leads him to mix, and to join in their different pursuits and amusements. If he is asked by the former to go to church, he goes, because he does not like to be disobliging; and if begged by his other less amiable acquaintances to join in a party of pleasure on a Sunday, he, for the same reason, consents to form one: here then is a case in point; if with his good temper he had joined principle, the latter would have urged him to say that though he was willing to be obliging, he dared not profane the sabbath. Who can tell but that he might by his courteous manner, have persuaded others to remember the sabbath-day, to keep it holy. But I think, my readers, you need not look far amongst your own circle of friends and acquaintances, both men and women, to find out instances of persons possessing by nature a good temper unrestrained by principle, who have been led on, step by step, till they too often ruin not only their temporal, but eternal interest. If you have never made such a remark it must be from want of observation, as it is one, I fear, of too frequent occurrence. But let us now turn to the contrary and more pleasing side of the picture ;-suppose a young man with a naturally good temper, strengthened and confirmed by principle. Mark the difference between the Man of Principle and the man of none. The former yields not to the solicitations of the profligate and the scorner. Though his temper leads him to oblige his friends or even his enemies, his strict “ Principles will not allow him to be obliging when he must, at the same time, relinquish his duty.. His good disposition will lead him to advise his less favoured companions to amend their lives, but if he is not successful, in his praise-worthy endeavours, he nevertheless says, “ As for me and for my house, we will serve the Lord.” Let us, too, suppose a person of a natural bad temper, passionate, hasty, or impetuous; does not principle teach him to restrain his passion, to smother the smallest indications of anger, and correct every evil feeling which he finds lurking in his heart? Principle guides him in the task, and tells him, that, whatever pain and trouble it may cost him, he will be fully compensated, as well in present, as in future happiness.