# Counsels to young men

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CHEAP TRACTS, Calculated to promote the, Interests of Religion, Virtue, and Humanity. No. V.
Counsels
TO
YOUNG MEN:
IN A LETTER,
FROM
A FATHER
TO
HIS SON.
Happy is the man that findeth wisdom, and the man that getteth understanding.Prov. iii. & 13.
DUNBAR: Printed by G. Miller:—at whoſe Shop may be had a variety of Pamphlets, Ballads, Children's Books, Pictures, Catechiſms, &c. WHOLESALE AND RETAIL.
COUNSELS
TO
YOUNG MEN.
All youth, ſet right at firſt, with eaſe go on, And each new taſk is with new pleaſure done; But if neglected till they grow in years, And each fond mother, her dear darling ſpares, Error becomes habitual, and you'll find, 'Tis then hard labour to reform the mind.
THE point of life at which you are now arrived, is a very intereſting one; and I truſt you feel that it is ſo. I ſhould have a much lower opinion, both of your underſtanding and your heart, than I am inclined to entertain, if I could ſuppoſe you felt no emotions on leaving a father's houſe, endeared to you by ſo many pleaſing recollections, and entering upon a new ſcene of life, in which you have ſo many important intereſts depending.
The preſent, my dear ſon, is to you a ſerious moment. It calls upon you to reflect, to deliberate, & to reſolve. Launching forth, as you are, into the wide ocean of the world, where you muſt rely for ſafety ​upon your own judgement, prudence, and firmneſs, much more than upon the wiſdom or kindneſs of others; where every thing will depend upon your judging rightly and acting well: you ſhould now make it your firſt buſineſs to fix upon ſuch a plan of conduct, as you may purſue with security and advantage through the remainder of your life.
Education and example have already taught you to love virtue; habit has inclined you to revere her authority and obey her laws; and you ſet out in life with a happy bias towards that which is right and good, and I truſt too, with a determined purpoſe to adhere to it as long as you live. But in order to render you ſteady and inflexible in your good reſolutions, it is neceſſary that you ſhould be apprized of ſome difficulties, and warned of ſome hazards, which you muſt expect to meet with; and in order to aſſiſt you in making the greateſt advanrage of your talents and opportunities, it may be of uſe to furniſh you with certain rules or precepts for your direction in the conduct of life. The counsels which I mean to offer you, will, therefore, be naturally claſſed under the two general heads of caution and advice; caution, with reſpect to things which are to be avoided; advice, with reſpect to things which are to be pursued. ​The firſt caution which I ſhall give you is this: Be not eaſily perſuaded to abandon your principles. It is not my intention by this caution to diſcourage you in the free inquiry after truth; principles which will not bear examining, are not worth retaining. It is the indiſpenſable duty, as well as the unalienable right of every rational being, to "prove all things," that he may, in the reſult, "hold faſt that which is good." Review, as accurately as you have opportunity, the grounds of thoſe religious and moral principles in which you have been educated; examine all opinions, diſcuſs all queſtions, as freely as you pleaſe. Perfect freedom is the birth-right of man; and Heaven forbid, that any human authority ſhould infringe or reſtrain it! But in the exerciſe of this right, be modeſt and diſcreet. If the principles, which in the courſe of your education you have embraced, have appeared to you ſupported by ſolid arguments and ſatisfactory evidence, continue to regard them as true, till arguments more ſolid, and evidence more ſatisfactory, on the other ſide, oblige you to relinquiſh them; and before you part with any article of your creed, be very certain that you do not miſtake ridicule or ſophiſtry for ſound reaſoning.
My next caution is; Be not aſhamed of your principles, nor afraid to follow them. ​Diſſidence is, to a certain degree, an amiable quality in young people. As far as it implies diſtruſt of their own powers in difficult undertakings, or of their own underftandings in doubtful queſtions, it is a pleafing proof of modeſty ; but it is carried to a culpable exceſs when it leads them to a cowardly deſertion of truth and virtue. When a young man dares not avow his reverence for religion, or his reſpect for decorum, in the preſence of the licentious and profligate; when inſtead of aſſerting his principles with firmneſs, he preſerves a timid and diſgraceful ſilence, whilſt he hears them diſclaimed and ridiculed; ſtill more, when he yields to the current, ſo far as to join in the prophane language, and partake of the guilty practices of his companions; modeſty degenerates into falſe delicacy and criminal ſhame. Do not imagine that ſuch baſe compliances can be juſtified or excuſed, on the plea of civility and good breeding. The principles which your reaſon and judgement approve, avow them boldly, and adhere to them ſtedfaſtly; nor let any falſe notions of honour, or pitiful ambition of ſhining, ever-entice you to forſake them. Do what you judge to be right, whatever others may think of you; and learn to deſpiſe alike, the praiſe and the cenſure of bad men.
​Let me caution you, in the next place, Not to ſuffer yourſelf to be impoſed upon by falſe appearances of pleaſure. A young man, when he firſt eſcapes from the eye of his parents, and is ſet free from the ſhackles of authority, is apt to imagine that flowers of delight will ſpring up under his feet wherever he goes, and is loth to believe it poſſible, that he can rove into any path where he will tread upon thorns. He gives an eaſy credit to every flattering promiſe of enjoyment, and fancies that he ſees happineſs under every form of pleaſure. And the fond dreams which are produced in his own deluded imagination, are too often foſtered by the artful ſophiſtry of libertine deceivers; who endeavour to preſuade him, that the limitations preſcribed is the indulgence of appetite, by the laws of God, or the inſtitutions of ſociety, are ſevere and unneceſſary reſtraints, and that he is the wiſeſt and happieſt man, who ſooneſt emancipates himſelf from the prejudices of education, and gives the freeſt ſcope to his inclinations. Believe me, my ſon, or rather believe the teſtimony of univerſal experience, when you are aſſured, that the fair promiſes of licentious pleaſure are ſallacious, and that every expectation you may entertain of happineſs beyond the boundary of virtue, will inevitably diſappoint you. In order to convince yourſelf of this, without making the ​dangerous experiment, you need only recollect this plain maxim, that where there is, on the whole, more pain than pleaſure, there can be no happineſs. By obſerving what is paſſing in the world, inform yourſelf whether it be not too certain to admit of diſpute, that licentious and criminal pleaſure is naturally productive of infamy, diſeaſe. poverty, and remorſe to the immediate tranſgreſſors; that it tends to the entire annihilation of all the domeſtic affections; and that it introduces endleſs diſorder and confuſion into civil ſociety. If you find all this to be true, and you need not look far abroad to convince you that it is ſo,—you will acknowledge that moraliſts and preceptors have ſome reaſon for inveighing againſt licentious pleaſure; and you will be ſenſible, that parents who love their children have ſome occaſion for ſolicitude, that they may be preſerved from ſo dangerous a ſnare. Remember the maxim of an ancient ſage; "The love of pleaſure is a temporary madneſs."
Another caution, of leſs conſequence indeed than the preceding, but by no means unworthy of your attention is, Beware of prodigality. Generoſity is in young perſons ſo natural, and to own the truth, ſo amiable a quality, that I would be very careful not to diſcourage it. Within the limits of honeſty and diſcretion, let it have free ſcope. ​But the tranſition from generoſity to careleſsneſs of expence, and from this to downright extravagance, is ſo eaſy, eſpecially with the young, that the caution I now give you is by no means unneceſſary. Many a young perſon, by indulging this habit, has waſted an ample patrimony, and plunged himſelf into inextricable difficulties; whilſt others, with the ſame temper, but without equal reſources, have caſt the burden of their extravagance upon honeſt tradeſmen, whom they have robbed of their property, in a method ſomewhat more circuitous, but certainly not leſs iniquitous, than if they had been guilty of theft or plunder. In caſes the moſt favourable, this diſpoſition prevents more advantageous applications of wealth, and obſtructs the uſeful and meritorious exerciſe of generoſity in offices of humanity.
On the contrary, let me caution you—for in the preſent times there is ſome neceſſity for cautioning even the young, not to indulge an avaricious temper. Avarice is indeed commonly conſidered as the peculiar vice of old age: and perhaps the love of money, as ſuch, is ſeldom found to take poſſeſſion of the heart in early life. But in an age, when riches attract ſuch univerſal attention, when ſo much value is placed upon the decorations which they procure, and when they are rendered in ſuch a ​variety of ways ſubſervient to amuſement and pleaſure; it cannot appear ſurpriſing, if even young persons are frequently infected with a ſordid thirſt of gain, and early learn to ſacrifice their tender affections, and even their generous virtues, on the altar of wealth. Let it not then be thought unneceſſary or unreaſonable, if I earneſtly exhort you, my dear ſon, who are as yet unhacknied in the ways of the world, to beware left you be ſeduced from your ſimplicity, and robbed of your integrity, by the reducing attractions of wealth.
To theſe cautions it is neceſſary to add, Beware of indulging a habit of indolence. Notwithſtanding that natural vigour and activity, which so peculiarly diſtinguiſhes the period of youth, that it might almoſt seem to ſupercede the neceſſity of this caution, it is found in fact, that many young persons, either through ſome mismanagement in their education, or through a natural ſluggiſhness of dispoſition, fall into an invincible habit of indolence. Those who are conſcious of any propenſities of this kind, cannot be too careful not to indulge them; for when once the tone of the mind is relaxed by ſloth, it is ſcarcely poſſible to reſtore it. On the moſt favourable ſuppoſition which can be made, it must be expected that a young man to whom indolence is so far become habitual, that he finds a pleaſure in idle ſauntering or total ​inaction, will be indifferent to every laudable purſuit, and incapable of every manly and generous exertion. A mere blank in the creation, he will drag on a tedious exiſtence, without benefit to the world, without credit or affection among his acquaintance, and even without perſonal enjoyment. But it may be much apprehended that the conſequence will be ſtill worſe. There is in the human mind ſuch a powerful ſpring of activity, that it cannot long remain wholly unoccupied. If it be not engaged in ſome useful employments, it will be ready to liſten to every ſolicitation of appetite or fancy.
Be always busy for some purpose either of profit, of usefulness, or at leaſt of innocent amusement. Never think of finding any gratification in doing nothing. The ſenure by which we hold our exiſtence is, that we ſhould be induſtrious. Labour is the price we muſt pay for riches, fame, knowledge, virtue and happineſs. Think, then, for what ends you were created; think what you owe to yourſelf, to your friends, and to your country; "think that time has golden minutes, if diſcreetly ſeized," and let them not be laviſhed away in unproductive idleneſs.
The laſt caution which I ſhall offer you is, Avoid bad company. This caution is perhaps of more extenſive meaning, and of ​more conſequence, than you may at firſt apprehend. By bad company I underſtand all ſuch persons as would either be likely to corrupt your morals, or in any other way to injure your reputation, or hinder your improvement. Vicious company, however, is that which above all other, you ſhould be careful to avoid. Whatever confidence you may be inclined to place in your own good habits and fixed reſolutions, be aſſured, it will ſcarcely be poſſible that you ſhould often aſſociate with the profligate without being infected by their corrupt principles and licentious manners. You might as ſoon expect to take fire into your boſom and not be burned, as to become the intimate companion and friend of bad men, and not partake of their vices. Aſſure yourſelf, my dear ſon, your only ſafety from ſuch dangerous enemies lies in flight. If you think it of any importance to preſerve your innocence, and to ſecure your peace of mind, your credit and proſperity in the world, and your happiness through every period of your exiſtence, avoid—I do not ſay, all intercourſe with bad men, for this could ſcarcely be done in the moſt ſolitary retirement———but certainly all intimacy and particular friendſhip with them: for "evil communications," naturally, and almoſt inevitably, "corrupt good manners."
To theſe Counsels of Caution, reſpecting things which it will be your wisdom and ​duty to avoid, allow me, my dear ſon, to add certain Hints of Advice, reſpecting the means by which you may attain intellectual and moral excellence, and ſecure true and laſting felicitv.
And here, my firſt advice—a due attention to which will prepare the way for every wiſe purpoſe, and manly exertion—is, Be ambitious of excelling. There is a natural ardour in young minds, which needs only to be well directed in order to produce the happieſt effects. There is, moreover, an excusable vanity, common among young people, which under proper management may be turned to good account. At your entrance on the world, does your bosom glow with the deſire and hope of diſtinction? Cheriſh the generous flame. Are you unable entirely to rise above the natural infirmity of thinking too well of yourself? convert it into a motive to vigorous exertion, in the pursuit of high attainments in whatever is laudable. Whilſt other young perſons are conceited of their preſent talents and acquiſitions, be you, my ſon, emulous of the higheſt degree of excellence. Let me entreat you, my dear ſon, to keep continually in view the wiſe deſign, of making yourself as perfect and happy as poſſible; the good purpoſe, of being eminently useful in the world; and the laudable end, of doing credit to your family and connections, ​to your country, and to your nature; and let theſe objects inſpire you with even growing ardour in the career of merit.
Attend diligently to the divine precept, "Know thyself." This precept not only requires a general knowledge of the powers and intereſts of human nature, but a particular acquaintance with your own powers and your own intereſts. Eſtimate with as much accuracy as you can the ſtrength of your abilities, in order to know in what undertakings you may engage with a fair probability of ſuccess, and what would be unſuitable to your talents, or above your capacity. Obſerve attentively the natural turn of your diſpoſition and temper, that you may diſcover where it is chiefly neceſſary to be upon your guard. Remark diſtinctly the connections in which you are placed, the ſtation you hold in ſociety, and the circumſtances, whether favourable or otherwiſe, which attend you; that you may be apprized both of your difficulties and your advantages; and that by providing againſt the former, and improving the latter, you may make the moſt of your ſituation. The better you are acquainted with yourſelf, the more likelv you will be to preſerve propriety and conſiſtency of character;—the more effectually you will be guarded againſt conceit and preſumption on the one hand, and againſt meanneſs and irreſolution on the ​other. A modeſt confidence, becoming a man's ſtation and character, is the natural effect of ſelf-knowledge.
Be it your next care, my ſon, to learn and exerciſe ſelf-command. the difference between one man and another, both with reſpect to wisdom and happineſs, chiefly conſiſts in the different degrees in which reaſon, or paſſion, predominates in their characters. Blindly to follow the impulſe of appetite and inſtinct, would be to degenerate into a ſtate perfectly brutal. He who does not learn to govern his paſſions, will inevitably become their ſlave. That kind of dominion over yourſelf which reſpects the appetites, is abſolutely neceſſary to ſecure you from hourly diſquiet and vexation. But beſides these, there is a general habit of ſelf-poſſeſſion, and ſelf-command, which I earneſtly entreat you to cultivate, as an inexhauſtible ſource of tranquillity, and an ineſtimable advantage in the conduct of life. Whilſt the man who indulges a reſtleſs and impetuous temper, is diſturbed and agitated by every trifling occurrence, ruſhes into action precipitately and without due deliberation, and often expoſes himſelf to hazards which might have been eaſily avoided, and plunges himſelf into difficulties from which no after-thought can extricate him: he who habituates himſelf to reſtrain and ſubdue his emotions, and to preſerve his mind in a calm ​and collected ſtate, will be prepared to ſeize and improve favourable opportunities, to make uſe of every poſſible precaution againſt impending evils, and to meet with equanimity the unavoidable viciſſitudes of life. Add to this, that ſuch a ſedate and compoſed habit of mind will enable you to proſecute whatever you undertake with ſteady reſolution, and will do more to enſure your ſucceſs than eager and rapid impetuoſity. Perſeverance accompliſhes more than precipitation; and there is much good ſense in the Perſian adage: "The patient mule, which travels ſlowly night and day, will, in the end, go farther than an Arabian courſer.
At the ſame time that you are diligent to know, and reſolute in governing yourſelf, be careful to avail yourſelf of the wiſdom and experience of other men. This may be done, either by aſking advice of ſuch friends as you judge capable of giving you good counſel, or by ſtudying ſuch writings as abound with moral wiſdom. The latter method will be exceedingly uſeful, in furniſhing you with general principles and particular maxims of conduct, and in preſerving you attentive to the important buſineſs of moral improvement. But in particular cases, where it is difficult to determine in what manner it may be expedient to act, no guide can be ſo uſeful as a judicious and experienced friend. Guard againſt that conceit which would deprive you of the ​benefit of wiſe counſels. It is great preſumption in any one, and eſpecially in a young man, to be ſo confident in his own judgment, as to imagine that he can never need advice. "He that hearkens to counſel, is wiſe."
Thus prepared, enter, my ſon, upon the courſe of life which is before you, with a determined reſolution to "let Reaſon go before every enterprize, and Counſel before every action."
As every man has, or ought to have, ſome occupation in life, by which he may benefit himſelf and his immediate connections, and be useful to ſociety, the choice of an employment, and the manner in which its offices are to be executed, every young man ought to conſider as matters of great importance. If, by the united aid of your own ſelf-knowledge, and the judgment and experience of your friends, this important choice has been made in a manner ſuitable to your talents and natural diſpoſitions, you may reaſonably expect that your employment will afford you ſatisfaction, reputation, and advantage. But that the expectations which you will naturally form at your entrance on your poſſeſſion may not be fruſtrated, ſeveral moral and prudential rules muſt be carefully obſerved. On this point, let it be your firſt care never to engage in any plan of buſiness, or undertake any concern, however profitable, which your heart ​condemns as oppreſſive, injurious, or in any other reſpect diſhonourable. Remember, my dear ſon, the world itſelf cannot offer you a prize which would not be too dearly purchaſed at the expence of your honour and integrity. My next advice, with reſpect to buſineſs is, Truſt for ſuccess more in your ſkill, induſtry, honeſty, and punctuality, than in any arts of addreſs, or any ingenious management, which may promiſe to give you an advantage over your rivals. An obliging address, and graceful manners, have doubtless a conſiderable effect in winning the attention, and engaging the affections of men, and therefore ought by no means to be neglected; but after all, the world is commonly too wiſe, at leaſt where intereſt is concerned, to be impoſed upon by mere external ſhow, and nothing will fix and ſecure their favour, but that ſolid merit on which they can ſafely rely. Make yourſelf thoroughly maſter of your employment; be diligent and aſſiduous in buſiness; be faithful and punctual to your engagements; be regular and exact in all your tranſactions, and it will be ſcarcely poſſible you ſhould not ſucceed. One further caution I ſhall add on this head, which is, Neither be too much afraid of offending others, nor ſtoop to flattery and meanness to gain their favour. Theſe are methods of thriving, neither very virtuous, nor very prudent. ​"For they ſeldom procure laſting eſteem or affection: you will find your advantage in endeavouring to oblige men by eaſy civilities and real ſervices: but if you gain their favour by flattery, you can keep it no longer than you are willing to be their ſlaves or their tools."
In your amuſements, my advice to you is, to be select and temperate; ſelect, that they may not ſeduce you into any purſuits unworthy of a well inſtructed mind; and temperate, that they may not interfere with your more important labours, and your higher duties. Thoſe amuſsements alone are eligible, which by affording an eaſy and pleaſant exertion of the bodily or mental powers, exhilarate the ſpirits without depraving the taſte, or corrupting the heart. And of innocent amuſements, thoſe are to be preferred which, at the ſame time that they anſwer the purpose of relaxation from ſeverer purſuits, afford ſome advantageous exerciſe of the underſtanding, the imagination, or the moral feelings.
It is an object of great moment, that young perſons ſhould early accuſtom themſelves to fill up a conſiderable portion of their leiſure with reading. Cultivate, my ſon, a taſte for reading, and you will find it an inexhauſtible fund of elegant amuſement, and improving occupation. It will enable you to enjoy many a ſolitary hour, which ​might otherwiſe hang heavy upon your hands: it will furniſh you with ſtores of knowledge, which will qualify you to appear with credit and diſtinction in the company of perſons of ſense and education; and it will enlarge your capacity of uſefulness in the ſeveral connections of ſociety. In order to render your reading productive of theſe advantages, be careful in your choice of books, that your feelings be not debaſed, nor your heart corrupted, by a kind of "evil communication," not less dangerous than bad company; and that your time be not waſted upon thoſe inſignificant and trifling productions, which convey no information, afford no liberal exerciſe for the imagination, and excite no manly, generous, and virtuous ſentiments. Be guided in this by the judgment of those who have had further opportunities than yourself of knowing what books are beſt adapted to afford you elegant amuſement and useful inſtruction.
As a conſiderable portion of your time will of courſe be ſpent in company of various kinds, it may be of great use to you, my dear ſon, to be furniſhed with certain leading maxims and rules of prudence on the head of conversation. In your choice both of companions and aſſociates, next to moral character, which ought unqueſtionably to be the firſt object, pay attention to intellectual accompliſhments. When you go into company, carry with you, as your ​conſtant attendants, Honeſty and Civility: Honeſty to preſerve you from offering any violence to your own principles, and Civility to preſerve you from unneceſſarily offending others. In all companies, reſpect yourſelf ſo far as to preſerve conſiſtency of character; ſuit your converſation and addreſs to the different circumſtances and characters of the perſons you converse with, but always with the ſtricteſt adherence to what is fit and becoming in your ſelf. Regard, in the firſt place, truth and ſincerity; in the next propriety and ſeaſonablenefs: endeavour to keep the due medium between openneſs and reſerve, that you may neither, on the one hand, lay an unpleasant and diſguſting reſtraint upon the freedom of converſation, nor on the other, unneceſſarily expoſe yourſelf to cenſure and obloquy. Be ever ready to make candid allowances for the errors or prejudices of others; remembering that you, too, have errors and prejudices which will call for candour in return. Beware of deſpiſing those who may be inferior to you in ſome accompliſhments; they may perhaps be much your ſuperiors in other reſpects; if not, they may have many juſt claims to eſteem, or at leaſt are entitled to the common expreſſons of civility. Laſtly, make converſation, as much as poſſible, a ſchool for improvement. Take pains to gather up and carry away from every company ſome useful information, or ſome good ſentiment: or if this cannot ​ways be done, let every company, however, ⟨afford⟩ ſome exerciſe to your good affections, ⟨and⟩ furniſh you with some matter of useful reflection. "The induſtrious bee gathers honey from every opening flower."
In the advice which I have hitherto given you, I have chiefly conſidered you, my ſon, in your individual capacity, and ſuggeſted maxims and rules respecting your personal improvement and happiness. It remains that I add a few hints respecting the various important relations in which you ſtand at present, or may expect hereafter to be placed.
It is an eſtabliſhed law of nature, that men ſhould depend upon each other for ſubſiſtence and happiness. A human being in a ſtate perfectly ſolitary and insulated, would be deſtitute, forlorn, and wretched. Not only will you be neceſſarily dependent upon others for the accommodations of life, and therefore bound in equity to contribute in your turn to their comfortable exiſtence; but one very eſſential part of your perſonal enjoyment muſt arise from the exercise of the ſocial affections. The heart which has no object on which to exercise its benevolent feelings; no one whom it loves, and by whom it is beloved, is deſtitute of one of the firſt comforts of life, and muſt have a wretched conſciousness of vacuity. From the united ſense of obligation and of intereſt, learn to look beyond yourſelf, and to take ​an affectionate concern in the welfare ⟨of⟩ others. Through the wiſe order of ⟨nature⟩ this leſſon has already been taught you, ⟨in⟩ your domeſtic relations. Love to your ⟨parents⟩, to your brothers and ſiſters, and ⟨to⟩ other near kindred, are affections ⟨which⟩ have already taken deep root in your heart and which have been gathering ⟨ſtrengh⟩ through every advancing year of infancy childhood, and youth; ſtill cheriſh ⟨theſe⟩ tender and generous feelings; they will ⟨be⟩ the ſource of the pureſt pleaſures in ⟨the⟩ immediate exerciſe; and they will ⟨become⟩ a ſtock, upon which may be grafted every noble and diſintereſted ſentiment of friendſhip, patriotism, and philanthropy.
The youthful heart is commonly open to the impreſſions of friendſhip, and ready to attach itſelf with ardour to ſome kindred ſoul, with which it may participate all the ſatisfactions of mutual confidence. In forming ſuch attachments, you ſhould, however, be careful, that the perſon whom you make choice of as your friend, be poſſeſſed of that ſterling merit which will bear the ſtricteſt ſecurity; endued with diſcretion, to ſecure you from hazard in the free communication of your thoughts; adorned with good temper, and amiable manners, to render the connection pleaſant; and bleſſed with ſenſibility and generoſity to repay the affection you beſtow.
You naturally look forward to the time ​when you will form new connections, both ⟨in⟩ domeſtic and civil life. It is unneceſſary ⟨at⟩ preſent to enter upon the detail of the ⟨new⟩ ſeries of duties, which will of course ⟨arise⟩ as your ſphere of action ſhall be ⟨enlarged⟩. Only in general, that you may be ⟨prepared⟩ for the useful offices of active life, let ⟨me⟩ adviſe you to cheriſh, in the mean time, ⟨the⟩ ſentiments of benevolence, and to ⟨embrace⟩ every opportunity of expreſſing kind ⟨and⟩ generous affections. Avoid all ſuch ⟨connections⟩ and indulgences as would ⟨impair⟩ the delicacies of your feelings, and ⟨indiſpoſe⟩ you for exerciſing the "dear ⟨charities⟩" of the domeſtic relations. Habituate ⟨yourself⟩ to look beyond your own ⟨gratification⟩ and your own convenience, to thoſe of others. If you wiſh to be admired as a ⟨companion⟩, or loved as a friend; if you would attach thoſe with whom you are ⟨connected⟩ to your intereſt; if you are ambitious to be reſpected in your neighbourhood for civility, generoſity, and public ſpirit; ⟨if⟩ you aſpire after the exalted merit of being ⟨a⟩ friend to mankind;-early accuſtom ⟨yourself⟩ in the daily intercourſes of life, to bend ⟨your⟩ own inclinations and humours to thoſe ⟨of⟩ others; intereſt yourſelf in every ſcene of ⟨sorrow⟩, or misfortune, which offers itſelf ⟨to⟩ your notice; be attentive to every ⟨occurrence⟩ in which the public proſperity, or ⟨the⟩ cauſe of virtue and religion, is ⟨concerned⟩. In one word, never forget that you are ​born not for yourſelf alone, but for your family, your neighbourhood, your country, and the world; and on every occaſion which calls for the exerciſe of humane and generous feelings ſay, "I am a man, and nothing intereſting to human nature is indifferent to me."
Another article of advice ftill remains to be added, which, though the laſt, is by no means the leaſt important. It is this: Raiſe the edifice of your virtue and happineſs upon the fire foundation of religion. Think it not ſufficient that, in conſequence of early education and ſubſequent enquiry, you admit the doctrines of the exiſtence, providence, and moral government of Almighty God as articles of belief; but by frequently recollecting them as truths in which every rational being is deeply intereſted, deduce from them practical principles, to guide you in the conduct of life. Conſider every rule of ſobriety and ſelf-government which prudence preſcribes, and every act of juſtice or charity which benevolence dictates, as enjoined by the authority of the Great Being, who has eſtabliſhed that conſtitution of nature, in which virtue and happineſs are inſeparably united, and who has engraved the law of virtue on every human heart.
F I N I S
Printed by G Miller, Dunbar.
This work was published before January 1, 1930, and is in the public domain worldwide because the author died at least 100 years ago.
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