b. Their objects are: mutual aid in danger, security of person and property, greater facilities for obtaining tempo

ral and eternal happiness, and better means of acquiring all the necessaries and good things of life, especially useful knowledge.

II. Mutual relief in danger.

a. On the outbreak of fire, and other sudden calamities. Fire-engines and other means of assistance.

b. Life and fire insurance companies.

c. Support of the poor, orphans, &c.

III. Security of person and property.

a. Adjustment of disputes by persons of authority, as mayor,
justice of the peace, arbitrator, &c.

b. The punishment of thieves and other public offenders.
c. Consequently constables, police, and, in great emergen-
cies, the military.

IV. Greater facilities in acquiring temporal goods.

a. The building and preservation of roads, bridges, &c.
b. The building of houses, churches, and other public
works.

c. All of which afford employment for many hands.

V. Better means of obtaining happiness and useful knowledge.

a. By the clergy and other public speakers,

sermons, lec

c. By the public press, newspapers, magazines, &c.

d. By public libraries, reading-rooms, &c.

e. By daily intercourse, and interchange of thought, among persons of varied experience.

VI. The maintenance of these regulations requires money; therefore,

a. Taxes.

b. Moral, and, if necessary, physical support.

"Then growing communities rear their heads,
And gathering crowds expand,

Far as my fancy's vision spreads,

O'er many a boundless land;

Till what was once a world of savage strife

Teems with the richest gifts of social life."

PAULDING.

17.

THE EDUCATION OF SPARTA COMPARED WITH OURS.

I. Introduction.

a. State of Sparta before Lycurgus.

b. Design of his regulations.

c. His prescriptions in regard to education.

II. General comparison.

a. With us, the responsibilities of education rest with the parents among the Spartans, it was a concern of the State. (Give historical facts.)

b. The principal aim of the Spartans was to train up youth as warriors with us, the end of education is to prepare them to live well, also for business and public life.

III. Particular regulations.

a. For boys: they remained till their seventh year in the paternal home, then they were placed in the houses of public education (living together in common).

b. With us, it depends on the parent or guardian where the child shall be educated.

IV. Physical training.

a. Before their seventh year, the boys had to submit to great severities and hardships. In what manner do parents treat children of that age in our country?

b. From their seventh year, their patience and fortitude were most severely tested on the occasions of a certain festival celebrated in honor of Diana. (Give description from history.)

V. Intellectual culture.

(What we call learning, or erudition, was unknown to the Spartans.)

a. Their education, properly speaking, was only an appren

ticeship to obedience.

b. The young men and boys were allowed to be present at the public meetings of their elders, as being real schools of temperance and wisdom. There they heard discourses on grave and interesting matters.

c. The study of deceit was considered honorable. (Give historical instances.)

These facts show the weakness of human reason

when not guided by the light of revelation and Christian principle.

d. Their study of silence. At the moment when the boy entered the dining-hall, the elder addressed him in these words: "Nothing which is spoken here must be heard out there" (pointing to the door). How is it with us?

e. For girls they were accustomed to manual labor, gymnastic exercises, &c.; but they knew nothing of schools, toilet, dance, or balls. How with us?

VI. Point out what we Americans may adopt from the Spartan system of education.

18.

ON THE PROPER USE OF TIME.

(After sentences of Confucius.)

I. Introduction.

a. Short is the life of man.

b. Yet many live as though death were at a great distance.
c. Time is all important, and we must use it wisely. How
Ishall we do this?

II. Let the sentences of Confucius guide us in answering this question.

a. Threefold is the stride of Time: future, present, past.

Fear and doubt, that crave delay,
Ne'er can make the fleet one slower."
(What does this mean?)

3. "And motionless for ever stands the Past;
Nor one spell repentance knows,

To stir the still one from repose." (Meaning).

b. Therefore use Time wisely, thus:—

C.

"If thou wouldst, wise and happy, see
Life's solemn journey close for thee,"

1. "The Loiterer's counsel thou wilt heed,

Though readier tools must shape the deed."

2. That is, when you undertake any thing of importance, consider the consequences which it may produce; but, if you are convinced that it should be done, do it at once, and never wait till "Time may show a better plan."

"Take not for thy friend the fleeting one."

That is,

do not live for the mere present; remember also the
future.

1. Cultivate thy mind in thy youth, while it is yet plas-
tic. Develop thy talents (intellectual and moral),
even at the cost of much trouble and self-denial.
2. When the time of education is passed, then live not
for pleasure only, but also for labor. Remember
the creeping future.

d. "Do not make the motionless thy foe."

That is, act

so that at some future day you may not be ashamed of what you have done in the past.

III. May, then, the Future, loitering creep,

The Present swift as arrow sweep,

And motionless the Past for ever stand;

(Provided we have sown well in the spring-time of life.)

"Sure of the spring that warms them into birth,
The golden seeds thou trustest to the earth;
And dost thou doubt the eternal spring sublime,
For deeds, the deeds which wisdom sows in time?”

19.

EVERY ONE THE ARCHITECT OF HIS OWN FORTUNE.

I. Introduction.

a. Men often complain of their fate; sometimes murmuring against their fellow-men, and sometimes even against God himself.

b. As it is evident that man's interior happiness depends upon himself, we shall speak only of that which is

exterior.

II. In what external happiness consists. a. In health of body.

b. In a reasonable amount of wealth.

c. In the honor and esteem of others.

d. In domestic happiness.

e. In social enjoyments.

A. To all these man himself may add much; for there exists a natural connection between our exertions and our success here, as everywhere else; effects corresponding to their causes. Though man is not lord over every casualty or fate which a higher hand may send him, still his own actions exercise a visible influence upon them.