more Conſummated Follies and Diſorders, of either a Miſ-taught, or a Neglected Youth? Nay, what are All the Publick Outrages of a Deſtroying Tyranny and Oppreſſion, but Childiſh Appetites let alone 'till they are grown Ungovernable? Beſide, that it is Infinitely Eaſier to prevent Ill Habits, than to Matter them; As the Choaking of the Fountain is the ſureſt Way to Cut off the Courſe of the River. It ſhould be Conſider'd too that we have the ſeeds of Virtue in us, as well as of Vice; and when ever we take a Wrong Biaſs, 'tis not out of a Moral Incapacity to do Better, but for want of a Careful Manage and Diſcipline, to let us Right at Firſt.
Wherefore Children ſhould be Moulded while their Tempers are yet Pliant and Ductile. As Pride, for the Purpoſe, that Ariſes from a Falſe Opinion of Things, mould be Obviated by Enforming their Underſtandings. And ſo for Envy; the very Diſpoſition to it is to be Sweeten'd, as Flowing from a Certain Froward Tiniture of Ill Nature. (I ſpeak This of the Malevolent, Canker'd Paſſion of Envy, which, in Effect, is Little or Nothing akin to the Silly Envy of the Aſs here in the Fable.) In One word, Children ſhould be ſeaſon'd betimes, and Leſſon'd into ſuch a Contempt, and Deteſtation of This Vice, as neither to practice it Themſelves, nor to Approve it in Others. This is, in Little, the Foundation of a Virtuous Life, and there goes no more than Judging, and Acting Aright, to the Character of a Good Philoſopher, a Good Chriſtian, and a Good Man: For to Know, and to Do, is the Compendium of our Duty.
It is not for Every Twatling Goſſip yet, or ſome Empty Pedant, preſently to Undertake This Province; for it requires a Critical Nicety both of Wit, and of Judgment, to find out the Genius, or the Propenſions of a Child, and to Diſtinguiſh betwixt the Impulſes of Envy, and Thoſe of Emulation: Betwixt the Firſt Motions of a Churliſh, and Impetuous Inſolence, and Thoſe of a Serene Greatneſs, and Dignity of Mind. It is nor, I fay, for Every Common Eye, or Hand, to Divide ſo Accurately betwixt the Good, and the Evil, the Gracious, and the Perverſe, as to Hit the preciſe Medium of Encouraging the One, without Diſcouraging the Other. And This Faculty of Diſcerning is not enough neither, without a Watchful Aſſiduity of Application. The Juſt Scaſon of Doing Things muſt be Nick'd, and All Accidents Obſerv'd and Improv'd; for Weak Minds are to be as Narrowly Attended, as Sickly Bodies: To ſay Nothing of the Infinite Curioſity of the Operation, in the Forming of our Lives and Manners: And that not One man of Ten Thouſand is Competently Qualify'd for the Office. Upon the Whole Matter there muſt be an Awe maintain'd on the One Hand, and at the ſame time, a Love and Reverence Preſerv'd on the Other. And all this muſt be Order'd too with ſo Gentile a Softneſs of Addreſs, that we may not Hazzard, either the Stifling, or the Quenching of Generous Inclinations, by bearing too Hard upon them, or the Licentiating of any thing that is Courſe and Vulgar, out of a fooliſh Facility or a Miſtaken Pity. It is with our Paſſions, as it is with Fire and Water, they are Good Servants, but Bad Maſters, and Subminiſter to the Belt, and Word of Purpoſes, at once. This is enough ſaid, as to the Wickedneſs, and the Fate of Pride; The Source and Danger of it, together with the only ſure and Effectual Means of Remedy.
The Moral leads me in the Next place, to Confider the Folly of both the Horſe and the Aſs; The One, in Placing his Happineſs upon any thing that could be Taken away, and the Other, in Envying that Miſtaken Happineſs, under the Abuſe of the ſame Splendid Illuſion and Impo-