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bad. And Joseph made ready his chariot, and went up to meet Israel, his father, to Goshen; and presenting himself unto him, he fell on his neck, and wept for some time.

29. And Joseph placed his father, and his brethren, and gave them a possession in the land of Egypt, in the best of the land, as Pharaoh had commanded.

30. This interesting story contains a variety of affecting incidents ; is related with the most beautiful simplicity; and furnishes many important lessons of instruction.

31. It displays the mischiefs of parental partiality; the fatal effects of envy, jealousy and discord amongst brethren ; the blessings and honours with which virtue is rewarded ; the ami. ableness of forgiving injuries ; and the tender joys which flow from fraternal love and filial piety.

The Pious Sons. 1. In one of those terrible eruptions of Mount Ætna, which bave often happened, the danger to the inhabitants of the adjacent country was uncommonly great. To avoid immediate destruction from the flames, and the melted lava which ran down the sides of the mountain, the people were obliged to retire to a considerable distance. Amidst the hurry and confusion of such a scene, (every one flying and carrying away whatever he deemed most precious) two brothers, the one named Anapias, the other, Amphinomus, in the height of their solicitude for the preservation of their wealth and goods, suddenly recollected that their father and mother, both very old, were unable to save themselves by flight...

2. Filial tenderness triumphed over every other consideration. Where, cried the generous youths, shall we find a more precious treasure than they are, who gave us being, and who have cherished and protected us through life ?? Thus having said, the one took up his father on his shoulders, and the other his mother, and happily made their way through the surrounding smoke and flames. All who were witnesses of this dutiful and affectionate conduct, were struck with the highest admiration; and they, and their posterity, ever after called the path which these good young men took in their retreat, • The field of the Pious.'

Respect due to Tutors. 1. QUINTILIAN says, that he has included almost all the duty of scholars in this one piece of advice which he gives them; to love those who instruct them, as they love the sciences which

they study; and to look upon them as fathers, from whom they derive not the life of the body, but that instruction which is in a manner the life of the soul. This sentiment of affection and respect disposes them to apply diligently during the time of their studies ; and preserves in their minds, during the remainder of life, a tender gratitude towards their instructers. It seems to include a great part of what is to be expected from them.

2. Docility, which consists in readily receiving instructions, and reducing them to practice, is properly the virtue of scholars, as that of masters is to teach well. As it is not sufficient for a labourer to sow the seed, unless the earth, after having opened its bosom to receive it, warms and moistens it ; so the whole fruit of instruction depends upon a good correspondence between masters and scholars.

3. Gratitude towards those who have faithfully laboured in our education, is an essential virtue, and the mark of a good heart. Of those who have been carefully instructed, who is there,' says Cicero, that is not delighted with the sight and even the remembrance of his preceptors, and the very place where he was educated ? Seneca exhorts young men to preserve always a great respect for their preceptors, to whose care they are indebted for the amendment of their faults, and for having imbibed sentiments of honour and probity. Their ex. actness and severity sometimes displease, at an age when we are not in a condition to judge of the obligations we owe them; but when years have ripened our understanding and judgment, we discern, that admonition, reprimands, and a severe exacte ness in restraining the passions of an imprudent and inconside erate age, far from justifying dislike, demand our esteem and love. Marcus Aurelius, one of the wisest and most illustrious emperors that Rome ever had, thanked heaven for two things especially ; for having had excellent tutors himself, and for having found the like blessing for his children.

Ingenuity and Industry rewarded. 1. A rich husbandman had two sons, the one exactly a year older than the other. The very day the second was born, he, set in the entrance of his orchard two young appletrees of eyoal size, which he cultivated with the same care, and which grew 80 equally, that no person could perceive the least difference between them. When his children were capable of handling garden-tools, he took them one fine morning in the spring to see those two trees which he had planted for them, and called after their names; and when they had sufficiently admired their

growth, and the number of blossoms that covered them, he said, My dear children, I give you these trees ; you see they are in good condition. They will thrive as much by your care, as they will decline by your negligence ; and their fruit will reward you in proportion to your labour.',

2. The younger, named Edmund, was industrious and attentive. He busied himself in clearing his tree of insects that would hurt it ; and he propped up his stem to prevent its taking a wrong bent. He loosened the earth about it, that the warmth of the sun, and the moisture of the dews, might cherish the roots. His mother had not tended him more carefully in his infancy, than he tended his young appletree.

3. His brother Moses did not imitate his example. He spent a great deal of time on a mount that was near, throwing stones at the passengers in the road. He went among all the little dirty country boys in the neighbourhood to box with them ; so that he was often seen with broken shins and black eyes, from the kicks and blows he received in his quarrels. In short, he neglected his tree so far, that he never thought of it, till one day in autumn, he, by chance, saw Edmund's tree so full of apples, streaked with purple and gold, that, had it not been for the

props which supported its branches, the weight of its fruit must I have bent it to the ground.

4. Struck with the sight of so fine a tree, he hastened to his own, hoping to find as large a crop upon it; but, to his great surprise, he saw scarcely any thing except branches covered with moss, and a few yellow withered leaves. Full of passion and jealously, he ran to his father and said, Father, what sort

of a tree is that which you have given me? It is as dry as a ! broomstick; and I shall not have ten apples on it. My brother, Į you have used better: bid him, at least, share his apples with me.' ! "Share with you !' said his father ; ' so the industrious must lose

his labour to feed the idle ! 1 6. Be satisfied with your lot: it is the effect of your negli

gence ; and do not think to accuse me of injustice, when you see Į your brother's rich crop. Your tree was as fruitful, and in as good Border as his; it bore as many blossoms, and grew in the same soil,

only it was not fostered with the same care. Edmund has kept his tree clear of hurtful insects ; but you have suffered them to

eat up yours in its blossoms. As I do not choose to let any | thing which God has given me, and for which I hold myself ac

countable to him, go to ruin, I shall take this tree from you, and call it no more by your name. It must pass through your brother's hands before it can recover itself; and from this mo

ment, both it, and the fruit it may bear, are his property. You may, if you will, go into my nursery, and look for another, and rear it to make amends for your fault; but if you neglect it, that too'shall be given to your brother, for assisting me in my labour.'

6. Moses felt the justice of his father's sentence, and the wisdom of his design. He therefore went that moment into the nursery, and chose one of the most thriving appletrees he could find. Edmund assisted him with his advice in rearing it; and Moses embraced every occasion of paying attention to it. He was now never out of humour with his comrades, and still less with himself, for he applied cheerfully to work ; and in autumn he had the pleasure of seeing his tree fully answer his hopes. Thus he had the double advantage of enriching himself with a splendid crop of fruit; and, at the same time, of subduing the vicious habits he had contracted. His father was so well pleas. ed with this change, that the following year he divided the produce of a small orchard between him and his brother.

Brethren should dwell together in love and harmony. 1. Two brothers, named Chærephon and Chærecrates, having quarrelled with each other, Socrates, their common friends was solicitous to restore amity between them. Meeting, therefore, with Chærecrates, he thus accosted him :. Is not friendship the sweetest solace in adversity, and the greatest enchantment of the blessings of prosperity ? Certainly it is,' replied Chærecrates ; because our sorrows are diminished, and our joys increased, by sympathetic participation.

2. Amongst whom, then, must we look for a friend ?' said Socrates. Would you search amongst strangers ? They cannot be interested about you. Amongst your rivals? They have an interest in opposition to yours. Amongst those who are much older or younger than yourself? Their feelings and pursuits will be widely different from yours. Are there not, then, some circumstances favourable, and others essential, to the formation of friendship?

3. 'Undoubtedly there are,' answered Chærecrates. “Maywe. not enumerate,' continued Socrates, “amongst the circumstances favourable to friendship, long acquaintance, common connections, similitude of age, and union of interest ? «I acknowledge,' said Chærecrates, the powerful influence of these circumstances : but they may subsist, and yet others be wanting, that are essential to mutual amity.'

4. 'And what,' said Socrates, are those essentials which

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are wanting in Chærephon ? • He has forfeited my esteem and attachment,' answered Chærecrates. And has he also forfeited the esteem and attachment of the rest of mankind?' continued Socrates. Is he devoid of benevolence, generosity, gratitude, and 'other social affections ? • Far be it from me, eried Chærecrates, to lay so heavy a charge upon him! His conduct to others is, I believe, irreproachable ; and it wounds me the more, that he should single me out as the object of his unkindness.' •Suppose you have a very valuable horse,' resumed Socrates, “gentle under the treatment of others, but ungovernable when you attempt to use him; would you not endeavour hy all means, to conciliate his affection, and to treat him in the way most likely to render him tractable ? Or, if you have a dog highly prized for his fidelity, watchfulness, and care of your flocks, who is fond of your shepherds, and playful with them, and yet snarls whenever you come in his way; would you attempt to cure him of this fault by angry looks or words, or by any other marks of resentment ? You would surely pure sue an opposite course with him.

5. And is not the friendship of a brother of far more worth than the services of a horse, or the attachment of a dog ? Why then do you delay to put in practice those means, which may reconcile you to Chærephon ? Acquaint me with those means,' answered Chærecrates, for I am a stranger to them.' * Answer me a few questions,' said Socrates. If you desire that one of your neighbours should invite you to his feast when he offers a sacrifice, what course would you take ? "I would first invite him to mine.' And how would you induce him to take the charge of your affairs, when you are on a journey ?'

I should be forward to do the same good office to him in his absence.

6. If you be solicitous to remove a prejudice which he may have received against you, how would you then behave towards him? I should endeavour to convince him by my looks, words, and actions, that such prejudice was ill founded. • And if he appeared inclined to reconciliation, would you reproach him with the injustice he had done you ?'. No,' answered Chærecrates ; . I would repeat no grievances.'

7. “Go,' said Socrates, and pursue that conduct towards your brother, which you would practise to a neighbour. His friendship is of inestimable worth ; and nothing is more lovely in the sight of heaven, than for brothers to dwell together in love and unity.'

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