it has lefs of trouble and difficulty, of entanglement and perplexity, of danger and hazard in it; it is the fhorteft and nearest way to our end, carrying us thither in a ftrait line, and will hold out and last longeft. The arts of deceit and cunning do continually grow weaker and lefs effectual and ferviceable to them that use them; whereas integrity gains ftrength by ufe; and the more and longer any man practifeth it, the greater fervice it does him, by confirming his reputation, and encouraging those with whom he hath to do to repofe the greatest trust and confidence in him, which is an unfpeakable advantage in the business and affairs of life. Truth is always confiftent with itself, and needs nothing to help it out; it is always near at hand, and fits upon our lips, and is ready to drop out before we are aware; whereas a lie is troublefome, and fets a man's invention upon the rack, and one trick needs a great many more to make it good. It is like building upon a falfe foundation, which continually ftands in need of props to fhore it up, and proves at last more chargeable than to have raifed a fubftantial building at firft upon a true and folid foundation; for fincerity is firm and substantial, and there is nothing hollow or unfound in it; and because it is plain and open, fears no difcovery; of which the crafty man is always in danger, and when he thinks he walks in the dark, all his pretences are fo tranfparent, that he that runs may read them; he is the last man that finds himfelf to be found out, and whilft he takes it for granted that he makes fools of others, he renders himself ridiculous. Add to all this, that fincerity is the most compendious wifdom, and an excellent inftrument for the speedy dispatch of business; it creates confidence in those we have to deal with, faves the labour of many enquiries, and brings things to an iffue in a few words; it is like travelling in a plain beaten road, which commonly brings a man fooner to his journey's end than bye-ways, in which men often lofe themselves. In a word, whatsoever convenience may be thought to be in falfhood and diffimulation, it is foon over; but the inconvenience of it is perpetual, because it brings a man under an everlasting jealousy and fufpicion, fo that he is not believed when he speaks truth, nor trusted perhaps when he means honeftly. When a man has once forfeited the reputation of his integrity, he is fet faft, and nothing will then ferve his turn, neither truth nor falfhood. And I have often thought that God hath, in his great wifdom, hid from men of falfe and dishoneft minds the wonderful advantages of truth and integrity to the profperity even of our worldly affairs; thefe men are fo blinded by their covetoufnefs and ambition, that they cannot look beyond a prefent advantage, nor forbear to feize upon it, though by ways never fo indirect; they cannot fee fo far as to the remote confequences of a steady integrity, and the vast benefit and advantages which it will bring a man at laft. Were but this fort of men wife and clear-fighted enough to difcern this, they would be honeft out of very knavery, not out of any love to honesty and virtue, but with a crafty defign to promote and advance more effectually their own interefts; and therefore the juftice of the Divine Providence hath hid this trueft point of wisdom from their eyes, that bad men might not be upon equal terms with the just and upright, and ferve their own wicked designs by honeft and lawful means. Indeed, if a man were only to deal in the world for a day, and should never have occa fion to converfe more with mankind, never more need their good opinion or good word, it were then no great matter (fpeaking as to the concernments of this world) if a man Spent his reputation all at once, and ventured it at one throw: but if he be to continue in the world, and would have the advantage of converfation whilft he is in it, let him make ufe of truth and fincerity in all his words and actions; for nothing but this will laft and hold out to the end: all other arts will fail, but truth and integrity will carry a man through, and bear him out to the laft. Spectator. 10. The Neceffity of forming religious Principles at an early Age. ver yourselves up, at fo critical a time, to floth and pleafure; if you refuse to listen to any counfellor but humour, or to attend to any purfuit except that of amufement; if you allow yourselves to float loofe and careless on the tide of life, ready to receive any direction which the current of fashion may chance to give you; what can you expect to follow from fuch beginnings? While fo many around you are undergoing the fad confequences of a like indifcretion, for what reason fhall not thefe confequence extend to you? Shall you only attain fuccefs without that preparation, and efcape dangers without that precaution, which is required of others? Shall happiness grow up to you of its own accord, and folicit your acceptance, when, to the rest of mankind, it is the fruit of long cultivation, and the acquifition of labour and care ---Deceive not yourfelves with fuch arrogant hopes. Whatever be your rank, Providence will not, for your fake, reverse its established order. By liftening to wife admonitions, and temparing the vivacity of youth with a proper mixture of ferious thought, you may enfure chearfulness for the reft of your life; but by delivering yourfelves up at prefent to giddinefs and levity, you lay the foundation of lafting heaviness of heart. Blair. As foon as you are capable of reflection, you must perceive that there is a right and wrong in human actions. You fee that thofe who are born with the fame advantages of fortune, are not all equally profperous in the courfe of life. While fome of them, by wife and fteady conduct, attain diftinction in the world, and pafs their days with comfort and honour; others of the fame rank, by mean and vicious behaviour, forfeit the advantages of their birth, involve themfelves in much mifery, and end in being a difgrace to their friends, and a burden on fociety. Early, then, you may learn that it is not on the external condition in which you find yourselves placed, but on the part which you are to act, that your welfare or unhappiness, When you look forward to thofe plans of your honour or infamy, depend. Now, when life, which either your circumftances have beginning to act that part, what can be of fuggefted, or your friends have propofed, you greater moment, than to regulate your plan of will not hesitate to acknowledge, that in orconduct with the moft ferious attention, be- der to pursue them with advantage, fome prefore you have yet committed any fatal or ir-vious difcipline is requifite. Be affured, that retrievable errors? If, inftead of exerting whatever is to be your profeffion, no educareflection for this valuable purpose, you deli- tion is more neceffary to your fuccefs, than § 11. The Acquifition of virtuous Difpofi tions and Habits a necessary Part of Edu cation. the bood depend upon the Conduct of the southful Age. the acquirement of virtuous difpofitions and habits. This is the univerfal preparation for every character, and every ftation in life. Bad as the world is, refpect is always paid to Let not the feafon of youth be barren of virtue. In the ufual courfe of human af- improvements, fo effential to your felicity and fairs it will befound, that a plain underftand-honour. Your character is now of your own ing, joined with acknowledged worth, con- forming; your fate is in fome measure put tributes more to prosperity, than the brighteft into your own hands. Your nature is as yet parts without probity or honour. Whether pliant and foft. Habits have not established fcience, or bufinefs, or public life, be your their dominion. Prejudices have not preaim, virtue ftill enters for a principal fhare, occupied your understanding. The world has into all thofe great departments of fociety. not had time to contract and debase your afIt is connected with eminence, in every li- fections. All your powers are more vigoberal art; with reputation, in every branch rous, difembarraffed and free, than they will of fair and ufeful business; with diftinction, be at any future period. Whatever impulfe in every public station. The vigour which you now give to your defires and pallions, it gives the mind, and the weight which it the direction is likely to continue. I will adds to character; the generous fentiments form the channel in which your life is to run; which it breathes; the undaunted spirit which nay, it may determine an everlasting iffue. it infpires, the ardour of diligence which it Confider then the employment of this imquickens, the freedom which it procures from portant period as the highest trust which shall pernicious and difhonourable avocations, are ever be committed to you; as, in a great meathe foundations of all that is high in fame or fure, decifive of your happiness, in time and great in fuccefs among men. Whatever or- in eternity. As in the fucceffion of the feanamental or engaging endowments you now fons, each, by the invariable laws of nature, poffefs, virtue is a neceffary requifite, in order affects the productions of what is next in to their fhining with proper luftre. Feeble courfe; fo, in human life, every period of are the attractions of the fairest form, if it be our age, according as it is well or ill spent, fufpected that nothing within correfponds to influences the happiness of that which is to the pleafing appearance without. Short are follow. Virtuous youth gradually brings the triumphs of wit, when it is fuppofed to be forward accomplished and flourishing manthe vehicle of malice. By whatever arts you hood; and fuch manhood paffes of itself, may at first attract the attention, you can hold without uncafinefs, into refpectable and tranthe cfteem and fecure the hearts of others only quil old age. But when nature is turned out by amiable difpofitions and the accomplish- of its regular courfe, diforder takes place in ments of the mind. Thefe are the qualities the moral, just as in the vegetable world. If whofe influence will laft, when the luftre of the fpring put forth no bloffoms, in fummer all that once sparkled and dazzled has paffed there will be no beauty, and in autumn no Blair. fruit: So, if youth be trifled away without improvement, manhood will be contemptible, away. S 14. The Happiness and Dignity of Man- and old age miferable. Ibid. † :3. Religion never to be treated with Levity. Imprefs your minds with reverence for all that is facred. Let no wantonnefs of youthful fpirits, no compliance with the intemperate mirth of others, ever betray you into profane fallies. Befides the guilt which is thereby incurred, nothing gives a more odious appearance of petulance and prefumption to youth, than the affectation of treating religion with levity. Inftead of being an evidence of fuperior understanding, it difcovers a pert and fhallow mind; which, vain of the first fmatterings of knowledge, prefumes to make light of what the reft of mankind revere. At the fame time, you are not to imagine, that when exhorted to be religious, you are called upon to become more formal and folemn in your manners than others of the fame years; or to ercet yourselves into fupercilious reprovers of those around you. The fpirit of true religion breathes gentlenefs and affability. It gives a native unaffected cafe to the behaviour. It is focial, kind, and chearful; far removed from that gloomy and illiberal fuperftition which clouds the brow, fharpens the temper, dejects the fpirit, and teaches men to fit themselves for another world, by neglecting the concerns of this. Let your religion, on the contrary, connect preparation for heaven with an honourable difcharge of the duties of active life. Of fuch religion difcover, on every proper occafion, that you are not afhamed; but avoid making any unneceffary oftentation of it before the world. Blair. to beware of that rock on which thousands, from race to race, continue to split. The love of pleafure, natural to man in every period of his life, glows at this age with exceffive ardour. Novelty adds fresh charms, as yet, to every gratification. The world appears to fpread a continual feaft; and health, vigour, and high spirits, invite them to partake of it without reftraint. In vain we warn them of latent dangers. Religion is accused of infufferable feverity, in prohibiting enjoyment; and the old, when they offer their admonition, are upbraided with having forgot that they once were young.---And yet, my friends, to what do the constraints of religion, and the counfels of age, with refpect to picafure, amount? They may all be comprized in a few words---not to hurt yourof pleafure. Within these bounds, pleafure felves, and not to hurt others, by your purfuit is lawful; beyond them it becomes criminal, because it is ruinous. Are these restraints any other than what a wife man would chuse to impofe on himself? We call you not to renounce pleasure, bet to enjoy it in fafety. Inftead of abridging it, we exhort you to purfue it on an extenfive plan. We propose measures for fecuring its poffeffion, and for prolonging its duration. § 15. Irregular Pleafures. Ibid. fures in youth, how many amiable difpofiBy the unhappy exceffes of irregular pleations are corrupted or deftroyed! How many rifing capacities and powers are fuppreffed! How many flattering hopes of parents and friends are totally extinguished? Who but muft drop a tear over human nature, when he beholds that morning, which arose fo bright, Let me particularly exhort youth to tem-overcaft with fuch untimely darkness; that perance in pleasure. Let me admonish them good-humour, which once captivated all § 14. Temperance in Pleasure recommended. heart.. hearts, that vivacity which sparkled in every company, thofe abilities which were fitted for adorning the highest ftations, all facrificed at the fhrine of low fenfuality; and one who was formed for running the fair career of life in the midft of public efteem, cut off by his vices at the beginning of his courfe; or funk for the whole of it into infignificancy and contempt?---Thefe, O finful Pleafure, are thy trophies? It is thus that, co-operating with the foe of God and man, thou degradeft human honour, and blastest the opening profpects of human felicity! Blair. § 16. Industry and Application. Diligence, induftry, and proper improvement of time, are material duties of the young. To no purpose are they endowed with the beft abilities, if they want activity for exerting them. Unavailing, in this cafe, will be every direction that can be given them, either for their temporal or fpiritual welfare. In youth, the habits of industry are moft eafily acquired: in youth, the incentives to it are ftrongeft, from ambition and from duty, from emulation and hope, from all the profpects which the beginning of life affords. If, dead to thefe calls, you already languish in flothful inaction, what will be able to quicken the more fluggish current of advancing years? Industry is not only the inftrument of improvement, but the foundation of pleasure. Nothing is fo oppofite to the true enjoyment of life, as the relaxed and feeble ftate of an indolent mind. He who is a ftranger to induftry, may poffefs, but he cannot enjoy. For it is labour only which gives the relish to pleasure. It is the appointed vehicle of every good man. It is the indifpenfable condition of our poffeffing a found mind in a found body. Sloth is fo in confiftent with both, that it is hard to determine whether it be a greater foe to virtue, or to health and happinefs. Inactive as it is in itfelf, its effects are fatally powerful. Though it appear a flowly-flowing ftream, yet it undermines all that is ftable and flourishing. It not only faps the foundation of every virtue, but pours upon you a deluge of crimes and evils. It is like water which firft putrefies by ftagnation, and then fends up noxious vapours, and fills the atmosphere with death. Fly, therefore, from idleness, as the certain parent both of guilt and of ruin. And under idlenefs I include, not mere inaction only, but all that circle of trifling occupations, in which too many faunter away their youth; perpetually engaged in frivolous fociety, or public amufements; in the labours of drefs, or the oftentation of their perfons.---Is this the foundation which you lay for future ufefulness and efteem? By fuch accomplishments do you hope to recommend yourfelves to the thinking part of the world, and to answer the expectations of your friends and your country --Amufements youth requires; it were vain, it were cruel, to prohibit them. But, though allowable as the relaxation, they are most culpable as the bufinefs of the young. For they then become the gulph of time, and the poison of the mind. They foment bad pallions. They weaken the manly powers. They fink the native vigour of youth into contemptible effeminacy. Ibid. § 17. The Employment of Time. Redeeming your time from fuch dangerous wafte, feek to fill it with employinents which you may review with fatisfaction. The ac-, quifition of knowledge is one of the most honourable occupations of youth. The defire of it difcovers a liberal mind, and is con nected |