and dare death, who has not a particle of that high moral courage which would lead him to suffer insult and injury and endure them silently for the sake of a principle. It is often a braver thing to be called a coward and not resent it than it would be to fight a battle.

Bad men are not always brave.-During the civil war a regiment was raised in one of the northern cities composed entirely of those men who had become notorious as street bullies, and who were always prominent in drunken brawls and fights. It was supposed that they would make capital soldiers, and great hopes were excited that they would distinguish themselves by their fearlessness and contempt of danger and death.

As might have been reasonably expected, they utterly failed to make any honorable record. How could they? They were not actuated by any principle of honor; they did not enter the army from motives of duty or patriotism, or love for the cause they engaged to defend. The excitement of army life and the hope of bounty and plunder were their only motives. They could kill a man at night in the city and rob him, but as soldiers they were cowardly, unreliable, and worthless. It needs more than rough, coarse, fierce brutality to give a person a character for courage.

Real courage.-True courage is a combination of moral and physical qualities, so united as to secure the noblest character. A pure conscience, a clear, intelligent mind, and a strong body are necessary to the highest form of courageous manhood. A man may have a moral courage which would enable him to dare any consequences to do right, and, at the same time, a physical weakness which would

What is one test of real courage? Give the story of the regiment and the result. Why did they not become brave soldiers? Is a dangerous man a courageous man? Why? What constitutes real courage? Is a quarrelsome boy a brave boy? May a Weak girl possess true courage? How?

shrink at the slightest pain. Of such a combination martyrs have often been made, but the moral heroism overcame the fear of death and the pangs of torture.

A really brave man never exposes himself needlessly to danger, and if unhappily entrapped in a quarrel, he will always refuse to fight until compelled in self-defense. He will suffer insult and indignity, permit himself to be called hard names and to be misrepresented, rather than allow hatred and murder to enter his heart, or do that which in his calmer moments he would abhor. Forbearance is a divine attribute, and worthy of special cultivation. It is the coward that is driven by his fears of ridicule to do that which he knows is wrong.

A little hero.-A boy in the town of Weser, in Germany, playing one day with his sister, four years of age, was alarmed by the cry of some men who were in pursuit of a mad dog. The boy, suddenly looking round, saw the dog running toward him, but instead of making his escape, he calmly took off his coat, and, wrapping it round his arm, boldly faced the dog. Holding out the arm covered with the coat, the animal attacked it and worried it until the men came up and killed the dog. The men reproachfully asked the boy why he did not run and avoid the dog, which he could so easily have done. "Yes," said the little hero, "I could have run from the dog, but if I had he would have attacked my sister. To protect her, I offered him my coat, that he might tear it.”

A similar case of heroism occurred in the city of Evansville, Indiana, in which Emma Carroll, a little girl eleven years old, ran through the flames of burning kerosene and rescued, at the expense of her life, her motherless baby

Do brave men expose themselves to danger unnecessarily? Why? What will a good brave man do if insulted? What is a coward? Give the story of the little hero. In what way did he show his coolness and presence of mind? In what his courage? In what his manliness? Give the anecdote of little Emma Carroll. In what did her courage consist?

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In the terrible agony

brother, of whom she had the care. of her dying hours, she was consoled with the thought that the baby had escaped unharmed. She had saved him.

The true test of courage.-The celebrated Mary Lyon, one of the noblest and best of women, used the following remarkable words, which were beautifully illustrated by her life: "There is nothing in the universe that I fear, but that I shall not know all my duty, or shall fail to do it.” The true test of courage is, in all circumstances, to DARE TO DO RIGHT!" Dare to do what your conscience will approve, and what will be esteemed right by good society.

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CHAPTER X.

"Blessed are the pure in heart." "Keep thyself pure."

CHASTITY.

The heart. The heart is frequently spoken of as the center of the affections and passions. It is not unusual to hear the expression that a person has a good or a bad heart, according as his conduct is generally good or bad. When we speak of the "pure in heart," we mean those who exhibit chastity of speech and modesty of deportment in their lives as the fruits of purity in their minds. "A good man,

What was her consolation? Who was Mary Lyon? What was her fear? What is the grand test of courage always? Why? Why do not all people dare to do right? Are there any trials of this kind at home or in school? What is the subject of Chapter X? Repeat the texts. What allusion is made to the heart? What is meant by a good or bad heart? Illustrate by some examples of your own. What is meant by the pure in heart?

M. M.-5.

out of the good treasure of his heart bringeth forth that which is good, and an evil man out of the evil treasure of his heart bringeth forth that which is evil: for of the abundance of the heart his mouth speaketh."

The little child is an emblem of purity and innocence. No vulgar thought or impure desire, no lascivious action or vicious suggestion, is manifested in its language or its life its heart is guileless, and it is written that, unless “Ye become as little children, ye shall not enter the kingdom of heaven."

A large portion of the sorrow and suffering of the world arises directly or indirectly from the want of chastity in thought, speech, and behavior. Characters are ruined, homes made desolate, and fond hearts broken, by the neglect to preserve that purity of heart, of which a little child is the type. How, then, may the young avoid the evils of licentiousness? We have the answer in the moral law: "Keep thyself pure." The law of habit, the subject of the second chapter, finds its illustration here. Right principles lead to right actions, and right actions, constantly performed, make the habitually virtuous man or woman.

Impure imagination.-If we would obey the moral law, we must not permit our minds to dwell upon impure subjects. There are persons with whom we must not associate; there are places where we dare not go; and there are things we should not see or know, if we would preserve our purity and self-respect; and yet our imaginations will carry us to the forbidden places, permit us to mingle with the vulgar crowds, to see and hear improper things, and we can believe there is safety in such an excursion. The fancy may lead us a merry dance in forbidden fields,

Repeat the text as to the fruits of a good heart. How do we know the heart? Does the mouth generally reveal the heart? How? What is one of the emblems of innocence? Give the text. What is a chief cause of so much suffering and sorrow? Explain. How shall we avoid the evils of licentiousness? What is meant by impure imagination? Why not indulge the fancy?

and bring us back in safety home-as we suppose; but such is not the teaching of experience. The poet says:

"Woe to the youth whom fancy gains,

Winning from reason's hand the reins."

Many a young person indulges his imagination in wandering, where in person, at present he can not follow; in hearing what he dare not tell; in seeing what shame would forbid him to disclose; and in seeking what modesty would blush to reveal. These flights of unbridled fancy can not be indulged in with safety: they are the prolific source of all crime, and sin, and shame, and he who supposes that such humoring of the imagination is not wrong, may, and probably will, live to repent of its gratification. It is written, "Blessed are the pure in heart:" "for out of the heart proceedeth evil thoughts, murders, adulteries, fornications, thefts, false-witness, blasphemies." The moral law demands that we shall not think wrong; the civil law punishes the thought only when it is expressed in the deed.

Reverie.-The maxim that, "An idle brain is the devil's workshop," reveals a great truth, which all, but particularly the young, should understand. If we would be pure, we must be engaged in subjects of real interest and profit. The mind must not only be kept free from impure imaginings, but it must not be permitted to indulge in useless reverie at all. Reverie is defined to be "a loose or irregular train of thoughts, occurring in musing or meditation." When persons allow themselves to be carried away from present pursuits in the gratification of idle and unprofitable thoughts, they are acquiring habits which will very seriously interfere with their intellectual growth.

Many a pupil passes hours of valuable time in the indul

Dare we tell all our thoughts to those whom we respect? Why? of the "pure in heart?" What is the product of a wicked heart? ence between the moral and civil law? Why this difference? Why not indulge in reverie?

What is written What is the differWhat is reverie?