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Ir is necessary to recommend to you sincerity and truth. These are the basis of every virtue. That darkness of character, where we can see no heart; those foldings of art, through which no native affection is allowed to penetrate, present an object unamiable in every season of life, but particularly odious in youth. If, at an age when the heart is warm, when the emotions are strong, and when nature is expected to show herself free and open, you can already smile and deceive, what are we to look for when you shall be longer hackneyed in the ways of men ; when interest shall have completed the obduration of your heart, and experience shall have improved you in all the arts of guile? Dissimulation in youth is the forerunner of perfidy in old age. Its first appearance is the fatal omen of growing depravity and future shame. It degrades parts and learning, obscures the lustre of every accomplishment, and sinks you into contempt with God and man. As you value, therefore, the approbation of heaven or the esteem of the world, cultivate the love of truth. In all your proceedings be direct and consistent. Ingenuity and candour possess the most powerful charms; they bespeak universal favour, and carry an apology for almost every failing. The path of truth is a plain and safe path; that of falsehood is a perplexing maze. After the first departure from sincerity, it is not in your power to stop. One artifice unavoidably leads on to another, till, as the intricacy of the labyrinth increases, you are left entangled in your own snare. Deceit discovers a little mind, which stops at temporary expedients, without rising to comprehensive views of conduct. It betrays, at the same time, a dastardly spirit. It is the resource of one who wants courage to avow his designs, or to rest upon himself. Whereas openness of character displays that generous boldness which ought to distinguish youth. To set out in the world with no other principle than a crafty attention to
interest, betokens one who is destined for creeping through the inferior walks of life: but to give an early preference to honour above gain, when they stand in competition; to despise every advantage which cannot be attained without dishonest arts; to brook no meanness, and to stoop to no dissimulation; are the indications of a great mind, the presages of future eminence and distinction in life. At the same time, this virtuous sincerity is perfectly consistent with the most prudent vigilance and caution. It is opposed to cunning, not to true wisdom. It is not the simplicity of a weak and improvident, but the candour of an enlarged and noble mind; of one who scorns deceit, because he accounts it both base and unprofitable; and who seeks no disguise, because he needs none to hide him.
IV. BENEVOLENCE AND HUMANITY.
YOUTH is the proper season for cultivating the benevolent and humane affections. As a great part of your happiness is to depend on the connexions which you form with others, it is of high importance that you acquire betimes the temper and the manners which will render such connexions com
fortable. Let a sense of justice be the foundation of all your social qualities. In your most early intercourse with the world, and even in your youthful amusements, let no unfairness be found. Engrave on your mind that sacred rule of " doing in all things to others according as you wish that they should do unto you." For this end, impress yourselves with a deep sense of the original and natural equality of men. Whatever advantages of birth or fortune you possess, never display them with an ostentatious superiority. Leave the subordinations of rank to regulate the intercourse of more advanced years. At present it becomes you to act among your companions as man with man. Remember how unknown to you are the vicissitudes of the world; and how often they, on whom ignorant and contemptuous young men
once looked down with scorn, have risen to be their superiors in future years. Compassion is an emotion of which you ought never to be ashamed. Graceful in youth is the tear of sympathy, and the heart that melts at the tale of woe. Let not ease and indulgence contract your affections, and wrap you up in selfish enjoyment. Accustom yourselves to think of the distresses of human life-of the solitary cottage, the dying parent, and the weeping orphan. Never sport with pain and distress in any of your amusements, nor treat even the meanest insect with wanton cruelty.
V.-INDUSTRY AND APPLICATION.
DILIGENCE, industry, and proper improvement of time, are material duties of the young. To no purpose are they endowed with the best abilities, if they want activity for exerting them. Unavailing, in this case, will be every direction that can be given them, either for their temporal or spiritual welfare. In youth, the habits of industry are most easily acquired; in youth, the incentives to it are strongest, from ambition and from duty, from emulation and hope, and from all the prospects which the beginning of life affords. If, dead to these calls, you already languish in slothful inaction, what will be able to quicken the more sluggish current of advancing years? Industry is not only the instrument of improvement, but the foundation of pleasure. Nothing is so opposite to the true enjoyment of life as the relaxed and feeble state of an indolent mind. He who is a stranger to industry may possess, but he cannot enjoy. For it is labour only which gives the relish to pleasure. It is the appointed vehicle of every good to man. It is the indispensable condition of our possessing a sound mind in a sound body. Sloth is so inconsistent with both, that it is hard to determine whether it be a greater foe to virtue, or to health and happiness. Inactive as it is in itself, its effects are fatally powerful. Though it appear a
slowly-flowing stream, yet it undermines all that is stable and flourishing. It not only saps the foundation of every virtue, but pours upon you a deluge of crimes and evils. It is like water, which first putrefies by stagnation, and then sends 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 idleness I include, not mere inaction only, but all that circle of trifling occupations in which too many saunter away their youth; perpetually engaged in frivolous society, or public amusements; in the labours of dress, or the ostentation of their persons. Is this the foundation which you lay for future usefulness and esteem? By such accomplishments do you hope to recommend yourselves to the thinking part of the world, and to answer the expectations of your friends and your country? Amusements youth requires; it were vain, it were cruel to prohibit them. But, though allowable as the relaxation, they are most culpable as the business, of the young. For they then become the gulf of time and the poison of the mind. They foment bad passions. They weaken the manly powers. They sink the native vigour of youth into contemptible effeminacy.
Redeeming your time from such dangerous waste, seek to fill it with employments which you may review with satisfaction. The acquisition of knowledge is one of the most honourable occupations of youth. The desire of it discovers a liberal mind, and is connected with many accomplishments and many virtues. But, though your train of life should not lead you to study, the course of education always furnishes proper employments to a well-disposed mind. Whatever you pursue, be emulous to excel. Generous ambition, and sensibility to praise, are, especially at your age, among the marks of virtue. Think not that any affluenee of fortune, or any elevation of rank, exempts you from the duties of application and industry. Industry is the law of our being; it is the demand of nature, of reason, and of
God. Remember always, that the years which now pass over your heads leave permanent memorials behind them. From your thoughtless minds they may escape; but they remain in the remembrance of God. They form an important part of the register of your life. They will hereafter bear testimony, either for or against you, at that day, when, for all your actions, but particularly for the employments of youth, you must give an account to God. Whether your future course is destined to be long or short, after this manner it should commence; and, if it continue to be thus conducted, its conclusion, at what time soever it arrives, will not be inglorious or unhappy.
VI. TEMPERANCE IN PLEASURE RECOMMENDED.
LET me particularly exhort youth to temperance in pleasure. Let me admonish them to beware of that rock on which thousands, from age to age, continue to split. The love of pleasure, natural to man in every period of his life, glows at this age with excessive ardour. Novelty adds fresh charms, as yet, to every gratification. The world appears to spread a continual feast; and health, vigour, and high spirits invite them to partake of it without restraint. In vain we warn them of latent dangers. Religion is accused of insufferable severity, 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 counsels of age, with respect to pleasure, amount? They may all be comprised in a few words-not to hurt yourselves, and not to hurt others by your pursuit of pleasure. Within these bounds pleasure is lawful; beyond them it becomes criminal, because it is ruinous. Are these restraints any other than what a wise man would choose to impose upon himself? We call you not to renounce pleasure, but to enjoy it in safety. Instead of abridging it, we exhort you to pursue it on an