THE DEW-DROPS.

To A MOURNING MOTHER.

"The bright dew-drops have fled away
Too soon," said a fair-haired boy at play,

"They are rudely snatched from the blooming flower,
Where they shone so bright in the morning hour;

While other, happier dew-drops, may

Rest from morn till noon, on the glitt'ring spray,
Like sparkling pearls in the fair sun-light,

Or a shining star in a winter night;
But the scorching sun, this morn, in haste,
From the drooping flower the dew hath chas'd,
Or hath drank its mellow nectar up,

With his fiery breath, from the tulip's cup."
Thus spoke the child, with a tearful eye,
Grieving that aught so fair should fly.

But, e'er the sun had sunk to rest,

A dark cloud came from the shining west;
And when it passed to the eastern sky,
A rainbow on its bosom lay.

"Look there my child," the father said,
And pointed where that bow was laid,
"There stand thy dew-drops, richly set,
In hues of gold and violet;

Those glit'ring pearls the sun hath given,
To be the jewelry of Heaven.

Know then from this, the flowers that die
On earth, shall bloom beyond the sky."

He spoke prophetic words,-nor knew
How deep their meaning, and how true.

A few brief days, and that fair child was given,
To shine, a dew-drop in the crown of heaven.

H

TWO LETTERS TO A MOTHER.

MY DEAR MADAM,

I have thought much upon the subject on which we conversed some time since; and feeling that it might be for our mutual

assistance, to bring together the results of our experience in education, I have concluded to submit the following practical hints.

1. It is very important that a mutual confidence and full understanding exist between the parents, as to the mode of governing children. Spontaneous concurrence in any plan of operation, is not of course to be expected, where the views of the parents are at variance in regard to the principles or objects of education. But there may still, even then, be a very full understanding. There should be very frequent conversations, and so far as agreements can be carried, let it be well understood. Any disagreement, between the parents, as to management of the children, will soon be seen by them, and always produce worse effects than the worst plan of the two could possibly have done. Neither parent against the other, can well induce obedience, except when the child's inclinations fall in with it. The influence of difference in opinion and plan in parents, is so dreadful that it is best for parents, who do not agree, to be especially careful to discuss plans and principles, agree where they can, yield where they can, and let as little of disagreement remain as possible. Many a religious parent has supposed that, because the other parent did not agree on one point, there would be a difference on most others; but this is wrong, for they might, by consulting, agree in most others, and the religious plan of the one parent be left to be pursued undisturbed. For instance, how easy (after coming to a perfect understanding) to act thus. Let a father talk to his children as follows; "Your mother is desirous that you should attend the Sabbath School, and her wishes are always to be obeyed; I wish you therefore to comply cheerfully, and in obeying her, you will best please me." On the other hand, the mother may thus be called upon. "My dear children, your father is desirous that you should, this evening, go to the sleigh-ride to which you were invited. I have feared that you will be exposed to temptations from mixing with the gay companions you will meet, who have no respect for religion, and who are hourly offending their God, without seeming to know or care for it. I wish you to cultivate other acquaintances, but your father is very desirous that you should be indulged, and go this evening. I fear for you, but he thinks your good principles will preserve you. You may go, and while you are enjoying yourselves, I shall pray that you may be preserved by Him, whose eye is always upon us."

This, it will be seen, would be the result of perfect confidence between the parents. The mother had previously stated her wish to the father, and had gained his assent concerning the Sabbath Schools; and although not interested in Sabbath Schools, he is helping forward her plan, because he feels the importance of obedience. On the other hand, the mother had endeavored to dissuade the father from giving his consent to the sleigh-ride, but in vain. Now, she must not suppose that he wishes the children an injury; he desires only their gratification, and having more confidence in their power to resist temptation, he views the amusement as an innocent one. It would no doubt be worse for them to stay at home, knowing that the mother conquered, and the father was disappointed, and favored them, than for them to go. The mother would lose her influence, and the father his respect.

But, suppose another case. The father wishes the children to attend a ball. The mother objects, and states that in conscience she cannot give her consent: will not the father give way, when he remembers that his wife has yielded wherever she could. He knows that with him, it is not a matter of conscience, only he sees no objection, and would prefer it. The children apply of course to the father. "No, my children," he says, "your mother and I have concluded that it is best you should not go." But suppose the father in this case, to insist. The moral injury from attending a ball, would be nothing to the injury from the observed difference between the parents, and yet the Christian mother might feel it a case in which she could not assent, and must therefore leave the result with God. The cases I have mentioned are differences; they may very seldom occur, where the parents consult and plan together, even although their views might be very dif ferent. If children, however, find that a difference exists, they will be always testing it in some way or other. There is, perhaps, scarcely a greater evil in family government, than for a child to know that it can successfully appeal from one parent to the other; it is putting asunder what God has joined together.

2. Parents should be careful not to converse upon the faults of their children to others, when they are present. It should be wholly avoided. Children wish to have the good opinion of others, and it is discouraging to find their faults going before them. Especially should remarks upon their religious characters, be suppressed. For a parent to say to a visiter, before a child, "I am very sorry, but my child is not interested in relig

ion," is a sure way to fasten that want of interest more strongly. Let the child take that responsibility on itself, and then it will be more likely to feel it.

3. If there is occasion to punish, let it be by confinement to a room where reflection can go on, and let it not be spoken of before strangers. Punishment should be exclusively a matter between the children and their parents.

It is important that parents should be very firm in requiring obedience, and to do this, they should be very careful what they require, but always insist upon compliance. The injunction should be reasonable, but always enforced. Obedience will soon become a habit. The struggle will be but short, and the result will be happy, though the contest may have cost the parent some tears. On the other hand, if the parent dislike to thwart the child, and therefore suffer it to disobey, the effect of this in after life, will cause the child a thousand fold of sorrow. A habit of opposition, a dislike to submission, has been formed in the child, by false kindness in the parents.

4. It is very important that parents take a lively interest in the pleasures and amusements, as well as other employments of their children. This will give them a great influence over them, and in their turn, they may expect their children to take more interest in what the parent desires. Children must have their amusements; it is natural, and to be demure and grave, would be unnatural. Let the parent cheerfully allow and encourage what he conscientiously can, and firmly refuse what he cannot. To allow a thing unwillingly, and then find fault when it is over, sours the temper, and alienates the affections. Gaiety may be innocent in children, and is to be expected; it is thoughtlessness that is to be discouraged, and that, rather by taking means to prevent it, than by scolding at it.

5. It is the influence of consistent moral and religious example on which, under God, the parent must depend, and prayer will water it, and God give it increase. Direct exhortation to immediate repentance and conversion may sometimes be blest, but more frequently will meet with opposition. The heart may be rendered more hardened, and religion look sorrowful, because always seen through the sorrows of the repentance which is demanded; and during this time, the moral influence is lost, the conversion not attained, and the children of pious parents often more opposed to piety, than many others. But let a moral influence from the parents' conduct be in exercise, and a moral character will be forming, so let a religious influence be always put forth, calmly, and then the religious

affections will be forming, religion itself will be respected, and the hope strengthened that the heart will be given to God. Let me say here, that family and private devotions, the Sabbath School, attending public worship with the parents, and sitting with them, have an important tendency to assist the parent in this prevailing influence. If we have reason to think that conversion and a religious character will grow out of anything we can do, it is out of this general influence. But it is tempting God, merely to preach up immediate repentance and conversion to children, and yet lose sight of the thousand opportunities for leading them to him.

Affectionately yours,

DEAR MADAM,

In my last, I closed with some remarks upon a prevailing moral and religious influence, and, as the subject is of great importance, I wish now to consider it more at large. Whatever we may think of a reliance upon God for his blessing upon the efforts in Christian education, as upon all other labor, still we must see that the blessing is promised upon those efforts, and not without them. Two parents may pray with equal fervor, and importunity, and as they may suppose also, with implicit faith, and yet the results be very unequal in the two cases. The one, in the diligent prosecution of a judicious plan of religious education, can rely with confidence upon the divine blessing. The other may, from ignorance, fail in this, and be injudicious, and therefore, in that case, there being no consistency between the prayer and the means used, the supposed faith is feeble, and the promise cannot be claimed. Prayer is vain, unless accompanied by consistent, appropriate effort. To pray for the conversion of a child to God, perpetually supplicating at the throne of grace for a spiritual change, and yet grossly failing in the use of such means as God has placed in our hands, to lead it to a holy life,—it is not faith; it is presumption.

Let us attend then to the nature of youthful conversions, and the mode of presenting the subject of a religious life to the attention of the young. The conduct of parents will much depend in this, upon the way in which their feelings are controlled on the subject of the salvation of the child. One parent cherishes this anxiety, allows it be always apparent, and thinks there is no fidelity without it. He feels that his child may die early, and urges continually the necessity of immediate repent