Hardihood. CHAP. IX Moderate Habits. Artificial Hardships-Moderation favourable to Elevation of Character.-Rules.-Preparation for Prayer.-Self-Examination.-Prayer.— How long boys should be kept under domestic Education.-Preparation for School.-Go vernesses. IN a system such as I have recommended, marked by the absence of harshness and violence on the part of the parents and of contests and collisions among the children, there may appear to be some danger of a want of the hardihood requisite in the troubles and disappointments that will be met with in life. But though the circumstances which in general tend most powerfully to promote this quality are excluded by our plan of education, yet, under the guidance of a parent who turns his attention to this point, those which remain will be sufficient for the attainment of our object. Even in the best-regulated families, troubles will arise among the children. The loss of a play-thing, a personal accident, a lesson ill learned; above all, a hope disappointed;—all these, and numberless other circumstances of constant recurrence, will checquer their happiness, and accustom them to difficulties and trials, which it will be the parent's endeavour to convert into lessons of patient endurance, if not of cheerful resignation. But there is another course, perfectly compatible with that just mentioned, of high importance for arming the young mind against the difficulties and troubles of life: this is, to accustom children to moderation, and to teach them from the first to do as much as may be for themselves, instead of depending on others for their conveniences and comforts. Moderate habits have been celebrated as sources of happiness by Mr. Paley, and with the felicity with which he handles most topics unconnected with his erroneous principle (as I deem it) of general expediency. It is, therefore, perfectly unnecessary for me to enlarge on the value of such habits.* It is apparent, how contented with a little those are prepared to be, whose habits lead them to look for little; and how large a portion of the * Vide Moral Philosophy, chapter on Human Happiness. trials of those who are used to flattery, luxury, and self-indulgence, will pass over their heads. The want of delicate food and a soft bed will not be felt by a child who has been used to plain fare and a mattrass; and rising early in the winter will be no hardship to one who has been always accustomed to it. The habit also of shifting for themselves (to use a homely but expressive phrase) will not only stimulate the activity of children, and call forth their ingenuity, and make them more pleased with little acquisitions, as fruits of their own skill and exertions, but it will powerfully tend to preserve them from sources of discontent. There is no bound to the unreasonable wishes of those who are taught to think it the business of others to obtain for them what they wish. They will often appear to wish almost solely for the sake of giving trouble. But whether they really do so or not, the unfortunate person who is expected to satisfy this immeasurable capacity of wishing, will be extremely likely to be of that opinion, and execute the unpleasant task with no little dissatisfaction, if not with ill-humour. These dispositions will be caught by the children, and add greatly to the discontent excited by their preposterous and unsatisfied wants. This, I con ceive, is one leading cause of the unhappiness of the children, and the unfeeling conduct of the female attendants, so often observable when children of rank walk out in the parks in London. How different is the situation of children who are taught to depend upon themselves as much as possible for their comforts and pleasures! Their wishes will be moderate and reasonable; for they will be bounded by their sense of their own ability to supply them, of which they will form a far better estimate than of the ability of others. What they do obtain will be highly grateful to them; and when they fail to obtain any thing, they will impute the failure to themselves; and this circumstance will serve to stifle complaint, or afford the parent an opportunity of showing its absurdity. The propriety of the system here recommended will be readily acknowledged by children. They will easily understand, that we ought to interfere as little as may be with the happiness of others by causing them trouble; and that indifference to the ease and comfort of those about us argues a want of feeling which must be hateful to our kind and compassionate Saviour. Natural methods of promoting moderation, patience, and a due measure of hardihood, will be found amply sufficient, without having recourse to unnatural and artificial austerities and sufferings. These I should exceedingly disapprove, though I fear they are sometimes found in the plans of education adopted by good parents. Surely they are calculated to sour the temper of the child, and weaken filial affection. What God sends, we all learn to bear more cheerfully than what is brought upon us (as we are apt to think) by the mere will of man. Besides, when God is clearly the author of the event, its rigours are tempered and softened in various ways. In judgment he remembers mercy. But when it proceeds more from man, even though man does nothing without the Divine permission, it bears marks of his short-sightedness and violence. Compare the sufferings inflicted by the Inquisition, with those which proceed from natu ral distempers. Well might David, when allowed a choice of evils, say, "Let me fall now into the hand of the Lord, for very great are his mercies; but let me not fall into the hand of man." The habits which have been mentioned, besides preparing children to meet the difficulties and bear the evils of life, will give the mind a |