ful or easy temper; qualities, I confess, amiable in themselves, and useful and valuable in their place. But I entreat you to remember, that these are not all the qualities requisite to form an intimate companion or friend. Something more is still to be looked for; a sound understanding, a steady mind, a firm attachment to principle, to virtue, and honour. As only solid bodies polish well, it is only on the substantial ground of these manly endowments, that the other amiable qualities can receive their proper lustre. Destitute of these essential requisites, they shine with no more than a tinsel brilliancy. It may sparkle for a little, amidst a few circles of the frivolous and superficial; but it imposes not on the discernment of the public. The world in general seldom, after a short trial, judges amiss of the characters of men. You may be assured, that its character of you will be formed by the company you frequent; and how agreeable soever they may seem to be, if nothing is to be found among them but hollow qualities, and external accomplishments, they soon fall down into the class, at best, of the insig

nificant, perhaps of the worthless; and you sink, of course, in the opinion of the public, into the same despicable rank.

gay

Allow me to warn you, that the most and pleasing are sometimes the most insidious and dangerous companions; an admonition which respects both the sexes. Often they attach themselves to you from interested motives; and if any taint or suspicion lie on their character, under the cover of your rank, your fortune, or your good reputation, they seek protection for themselves. Look round you, then, with attentive eye, and weigh characters well, before you connect yourselves too closely with any who court your society. He that walketh with wise men shall be wise; but a companion of fools shall be destroyed. Wherefore, enter not thou into the counsel of the scorner. Walk not in the way with evil men ; avoid it; pass not by it, turn from it, and pass away*.

In order to prevent the influence of evil communications, it is farther needful, that you fix to yourselves certain principles of

* Prov. xiii. 20.; Prov. iv. 14.

Set

conduct, and be resolved and determined on no occasion to swerve from them. ting the 'consideration of religion and virtue aside, and attending merely to interest and reputation, it will be found, that he who enters on active life without having ascertained some regular plan, according to which he is to guide himself, will be unprosperous in the whole of his subsequent progress. But when conduct is viewed in a moral and religious light, the effect of having fixed no principles of action, of having formed no laudable standard of character, becomes more obviously fatal. For hence it is, that the young and thoughtless imbibe so readily the poison of evil communications, and fall a prey to every seducer. They have no internal guide whom they are accustomed to follow and obey; nothing within themselves that can give. firmness to their conduct. They are of course the victims of momentary inclination or caprice; religious and good by starts, when, during the absence of temptation and tempters, the virtuous principle stirs within them; but never long the same; changing and fluctuating according to the

passion that chances to rise, or the instigation of those with whom they have connected themselves. They are sailing on a dangerous sea, which abounds with rocks; without compass, by which to direct their course; or helm, by which to guide the vessel. Whereas, if they acted on a system, if their behaviour made it appear that they were determined to conduct themselves by certain rules and principles, not only would they escape innumerable dangers, but they would command respect from the licentious themselves. Evil doers would cease to lay their snares for one whom they saw moving above them, in a higher sphere, and with a more steady

course.

As a farther corrective of evil communications, and as a foundation to those principles which you lay down for conduct, let me advise you sometimes to think seriously, of what constitutes real enjoyment and happiness. Your days cannot be entirely spent in company and pleasure. How closely soever you are surrounded and besieged by evil companions, there must be some intervals, in which you are left by

VOL. III.

I

yourselves; when, after all the turbulence of amusement is over, your mind will naturally assume a graver and more pensive cast. These are precious intervals to you, if you knew their value. Seize that sober hour of retirement and silence. Indulge the meditations which then begin to rise. Cast your eye backwards on what is past of your life; look forward to what is probably to come. Think of the part you are now acting; and of what remains to be acted, perhaps to be suffered, before you die. Then is the time to form your plans of happiness, not merely for the next day, but for the general course of your life. Remember, that what is pleasing to you at twenty, will not be equally so at forty or fifty years of age; and that what continues longest pleasing, is always most valuable. Recollect your own feelings in different scenes of life. Inquire on what occasions you have felt the truest satisfaction; whether days of sobriety and a rational employment have not left behind them a more agreeable remembrance, than nights of licentiousness and riot. Look round you on the world; reflect on the different so