194

INDOLENCE A SOURCE OF MISERY.

something else to do first, which their indolence has left unfinished; or they have some other reason to give why they should not attempt it. But if nothing else will do, the sluggard's excuse, “I can't," is always at hand. Were it not for the injury to them, it would be far more agreeable to do, one's self, what is desired of them, than to encounter the painful scowls that clothe the brow, when they think of making an effort. Solomon has described this disposition to the life: “The slothful man putteth his hand in his bosom: it grieveth him to take it out again."

But indolence is a source of great misery. There are none so happy as those who are always active. I do not mean that they should give themselves no relaxation from severe effort. But relaxation does not suppose idleness. To sit and fold one's hands, and do nothing, serves no purpose. Change of employment is the best recreation. And from the idea of employment, I would not exclude active and healthful sports, provided they are kept within due bounds. But to sit idly staring at vacancy is intolerable. There is no enjoyment in it. It is a stagnation of body and mind. An indolent person is, to the active and industrious, what a stagnant pool is to the clear and beautiful lake. Employment contributes greatly to enjoyment. It invigorates the body, sharpens the intellect, and promotes cheerfulness of spirits; while indolence makes a torpid body, a vacant mind, and a peevish, discontented spirit.

Indolence is a great waste of existence. Suppose you live to the age of seventy years, and squander in idleness one hour a day, you will absolutely throw away about three years of your existence. And if we consider that this is taken from the waking hours of the day, it should be reckoned six years. Are you

IDLENESS A WASTE OF LIFE.

195

willing, by idleness, to shorten your life six years? Then take care of the moments. Never fritter away time in doing nothing. Whatever you do, whether study, work, or play, enter into it with spirit and energy; and never waste your time in sauntering and doing nothing. "Whatsoever thy hand findeth to do, do it with thy might; for there is no work, nor device, nor knowledge, nor wisdom, in the grave, whither thou goest."

CHAPTER XIX.

ON DOING ONE THING AT A TIME.

HAT is worth doing at all, is worth the undivided attention; but John can never be

W

satisfied to do but one thing at a time. By attempting to read or play while dressing, he consumes double the time that is necessary. He reads at the table, and, in consequence, keeps the table waiting for him to finish his meal. He turns his work into play, and thus his work is slighted, and frequently left half done. When he goes to his lesson, his attention is arrested by something else before he has fairly commenced, and he stops to look or listen. Or perhaps he insensibly falls into a reverie, and is engaged in building "castles in the air," till something happens to call back his spirit from the fairy land. The consequence is, the lesson is acquired but imperfectly, while twice the needful time has been spent upon it. At the same time, nothing else is accomplished. This is what I call busy idleness.

The true way to accomplish the most, and to do it in the best manner, is to confine the attention strictly to the thing in hand, and to bend all the energies of the mind to that one object, aiming to do it in the best possible manner, in the least possible time. By

adopting this principle, and acting upon it, you will be surprised to find how much more expeditiously you will accomplish what you undertake, and how much better it will be done. It is indispensable to success in any undertaking.

Closely connected with this subject, is the systematic division of time. Where there is no system, one duty will jostle another, and much time will be wasted in considering what to do next; all of which would be avoided, by having a regular routine of duties, one coming after the other in regular order, and so having a set time for each. This cannot be carried out perfectly, because there will every day be something to do that was not anticipated. But it may be so far pursued as to avoid confusion and waste of time.

B

CHAPTER XX.

ON FINISHING WHAT IS BEGUN.

EGINNING things and leaving them unfinished, exerts a bad influence in the formation of character.

If it becomes a habit, it will make you so fickle that no one will put confidence in you. There is James Scott. If you go into his room, you will find his table strewed, and his drawer filled, with compositions begun and not completed; scraps of verses, but no poem finished; letters commenced, but not completed. Or, if you go to his play-house, you will find a ball half wound; a kite half made; a boat begun; one runner of a sled; one wheel of a waggon; and other things to match. He wants energy and perseverance to finish what he begins; and thus he wastes his time in frivolous pursuits. He is very ready to begin; but before he has completed what is begun, he thinks of something else that he wishes to do; or he grows weary of what he is upon. He lives to no purpose, for he completes nothing; and he might as well do nothing, as complete nothing.

If you indulge this practice, it will grow upon you, till you will become weak, irresolute, fickle, and good for nothing. To avoid this, begin nothing that is not worth finishing, or that you have not good reason to think you will be able to finish. But when you have