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Where fifty-three stripes given to me

At once I had :
For fault but small, or none at all,
It came to pass, thus beat I was ;
See Udel, see the mercy of thee

To me, poor lad. “ Such an Orbilius marres more scholars than he makes : their tyranny hath caused many tongues to stammer which spake plain by nature, and whose stuttering at first was nothing else but fears quavering on their speech at their master's presence. And whose mauling them about their heads hath dulled those who in quickness exceeded their master. He makes his school free to him who sues to him in formâ pauperis. And surely learning is the greatest alms that can be given. But he is a beast, who, because the poor scholar cannot pay him his wages, payes the scholar in his whipping. Rather are diligent lads to be encouraged with all excitements to learning. This minds me of what I have heard of Mr. Bust, that worthy late schoolmaster of Eton, who would never suffer any wandering begging scholar, such as justly the statute hath ranked in the forefront of rogues, to come into his school, but would thrust him out with earnestness, however privately charitable unto him, lest his school boyes should be disheartened from their books, by seeing some scholars after their studying in the university preferred to beggery.

He spoils not a good school to make thereof a bad colledge, therein to teach his scholars logick. For, besides that logick may have an action of trespess against grammar for encroaching on her liberties, syllogismes are solecismes taught in the school, and oftentimes they are forced afterwards in the university to unlearn the fumbling skill they had before. Out of bis school he is no whit pedantical in carriage or discourse; contenting himself to be rich in Latine, though he doth not gingle with it in every company wherein he comes. To conclude, let this, amongst other motives, make schoolmasters careful in their place; that the eminencies of their scholars have commended the memories of their schoolmasters to posterity, who otherwise in obscurity had altogether been forgotten. Who had ever heard of Ř. Bond, in Lancashire, but for the breeding of learned Ascham, his scholar? or of Hartgrave, in Brundly school, in the same county, but because he was the first did' teach worthy Doctor Whitaker. Nor do I honour the memory of Mulcaster for any thing so much as his scholar, that gulf of learning, Bishop Andrews. This made the Athenians, the day before the great feast of Theseus, their founder, to sacrifice a ram to the memory of Conidas, his schoolmaster, that first instructed him.”

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CHAP. XII.

THE PLEASURES OF MARRIED LIFE-continued.

I call to witness all the powers above,
Love is not sin, but when 'tis sinful love.

DRYDEN

No man of chaste and virtuous habits, and in possession of a sound mind, in a sound body, ever despised matrimony. But libertines easily find so many worthless objects for the more temporary gratification of passion, without submitting to the restraints of an union for life, that they contract a dislike to marriage, and a disrelish for the tranquil enjoyments of conjugal happiness. If such men ever enter into the holy state of matrimony, it is not from pure and honourable motives. Convenience, ambition, and the desire of wealth, instead of rational affection and esteem, are in most cases the motives which induce it.

Who can recount all the evils, all the calamities, all the desolation, which the sins of unchastity occasion in civil and domestic society? Here, innocence is betrayed; the religion of a virtuous heart corrupted; the peace and quiet that hitherto reigned in it, displaced by tumult and passion ; the virgin bashfulness with which it was adorned, converted into impudence; good manners deprived of a support and ornament; and posterity of a blessing! The sacred ties of wedlock are rent asunder, the mutual love and amity that subsisted between two congenial hearts turned into hatred and contempt, domestic peace destroyed, the seat of repose and concord changed into a scene of discord, the natural tenderness towards children weakened and suppressed, their education and nurture impeded, and their formation to virtue rendered difficult or impossible.

The important address to a youth bereft of innocence, is given in the words of a foreign Divine, to whom this work is much indebted :

“And thou, O deplorable youth, who bearest the infamy of thy lost innocence, and ruest the hours that robbed thee of it; thee will I not cast down, nor bow thee deeper than the consciousness of thy folly dejects thee; no, I would speak comfort to thee, if thou still art capable of consolation. Save whatever thou hast yet to save. Thou art fallen; but remain not on the ground. Consume not the relics of thy strength in unavailing remorse ; recover thyself quickly, and as well as thou canst. If thou art to be restored, it must be soon, it must be done directly; now, while the ardent desire of help and deliverance affords thee strength to apply for it. God looks down upon thee, at this moment, with complacency, and extends to thee his almighty arm. Lay hold on it with faith; abjure, in his presence, the service of sinful pleasure, and renounce it without exception or reserve.

In moments of temptation, seek the company of men whom thou must revere for their integrity and wisdom, and learn in their converse to abominate vice, and to become enamoured of virtue. Avoid those that have seduced thee, or whom thou hast seduced, and converse with them no more, under any pretence, till by reflection and practice, thou hast brought thy good resolves to greater consistence, and hast acquired more force for overcoming temptation. Then, but not till then, mayest thou caution others, and strive, by admonition, by entreaty, and by example, to rectify or repair the mischief thou hast done.”

Segur, in his essay on the condition and influence of women in society, makes the following judicious observations:

“In the researches which I have made relative to the condition, the morals, the passions, and the influence, of the fair sex, I have had no intention to weave a cloak for their errors and their foibles; I have merely attempted to unfold to view the virtues and the qualifications with which nature has deigned abundantly to endow them, and which contribute to our happiness, even more than to their own. It seems as if she had decreed the separation of this part of ourselves with a view to re-union, still more conducive to our gratification, because affected through the medium of our affections, our pleasures, and our pains.”

How high the rank, in life, of WOMANKIND!
Their station how important.-Hapless he

Who lives unconscious of their worth ; the fool
Of grosser sense, or airy libertine,
Who draws his judgment from the forward few,
Or yielding weak, and dares with impious tongue
Pronounce them all the slaves of vanity,
By passion ever led, by flattery won;
Their frame like our's, but with ethereal touch
More delicately limb'd. The same their souls;
More soft, more sensitive, and more refin'd,
Each uncontaminated Briton owns,
And feels their virtues. Polishers of life!
Sweetners of savage care—who tune the breast
To harmony, or prompt to glorious deeds,
And emulative toil. To friendship's flame,
To gratitude, how exquisitely true!
Who tender confidence repay with love,
Integrity unshaken, faith most pure,
Warm, zealous loyalty. With honour clad
As with a robe, and beauteous ornaments
Of unaffected modesty!

DOWNMAN Married people, who must see each other every day, and have sufficient opportunities of becoming acquainted with each other's faults and humours, cannot be too circumspect in their conduct. It is highly important that they should prevent their society becoming troublesome and tedious to each other, and to guard against mutual indifference and coolness. Dissimulation is one of the worst expedients that can be adopted for that purpose; but nothing is more efficacious than a certain regard for our own person, and an unremitted care to avoid every thing that can produce bad impressions. Married people should therefore carefully cultivate mutual civility, which is the true spirit and characteristic of conjugal familiarity, and at all times distinguishes a man of good breeding. They should avoid every thing which can render their person disagreeable in the eyes of the object of their tenderest affection, and particularly uncleanliness of dress, and impropriety of conduct. They, particularly, who live in the country, cannot too carefully avoid all rustic airs and expressions ; for how is it possible that a wife, who, from continued intercourse, must discover more defects and impro

prieties in her husband than in other people, should be partial to his society, and regard and love him with that undivided attachment which she ought. If you claim regard and love as a duty, you must be careful to deserve it; and if you expect your wife should love and honour you more than any other man, you must not rest this expectation merely upon the promise which she has given you at the altar, but upon your unremitted endeavours to be better and more amiable in every respect than others.

Husbands and wives should regard each other as on a level before God; which will temper the authority that belongs to the man, and dignify the submission which is owing from the woman. There is delicacy as well as strength in the matrimonial bond. To observe the numerous little attentions towards each other, which real goodness of heart will suggest, and true politeness bring constantly into exercise, is the only way to keep undiminished that pure, virgin affection, which adds sweetness to ardency, and renders the holy bondage in which husbands and wives are reciprocally united, the truest freedom. In our present state, both mind and body are liable to various accidents and diseases. When any of these break in upon the conjugal union, and interrupt, for a shorter or a longer space, the comfort and duties of life, it is the sacred duty, as well as the palpable interest of each, to bear with the infirmities of the other. Both, as the case may require, are to labour, by every exertion of skill and affection, to soothe the sufferings which they cannot cure, and to remove those which admit of removal, as speedily as possible. It is an express stipulation in the form of marriage, prescribed by the supreme authority of this country, that the parties take each other for “better and for worse, and that, in “sickness and in health,” they are faithfully to adhere to, and assist each other. This is a wise and Christian provision. It is, also, a most solemn engagement, and it is the indispensable duty of each party, as they value the favour of God, in whose presence the vow was made, truly to adhere to it

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