In order to this, you must begin even now to consider whatever species of influence you imagine yourself possessed of, in the light of a talent bestowed by God, for the improvement of which you are to be strictly accountable. I know from experience how considerable is the influence which you already have obtained over the hearts of those to whom have endeared yourself. It is the sweet influence of affection, and will be most assuredly maintained by constantly exercising it in the cause of benevolence: not the benevolence of weakness or caprice, but the benevolence which accords with the genuine principles of truth and jus

tice.

you

Let neither timidity nor selfishness prevent you, upon any occasion, from thus exerting it. In judging between your brothers, or your sisters,

or

or the companions with whom you associate, consider yourself bound to divest yourself of every degree of partiality; and wherever you are conscious of any particular favour or affection, take care never to speak upon the subject of controversy, until you have in your mind reversed the persons of the parties.

I trust you will never forget, that the extraordinary degree of influence which you now possess over the minds of your brothers and sisters, may be to them and to yourself an everlasting blessing; and that if you properly employ it, it will undoubtedly be thus to both. But it may also prove the reverse of a blessing both to them and you. It will prove the one or the other, according as you are yourself influenced by the principles which I so earnestly desire to have fixed in your heart. If the power

which you have over them be employed to increase their happiness and virtue, your own virtue and your own happiness will be infallibly augmented and secured. Piety, truth, justice, and benevolence, will thus, by constant practice, become the fixed and permanent habits of your mind; so that, when the sphere of your influence extends, you may enter upon it in the full assurance of hope, determined so to employ every talent entrusted to your care, as to obtain the recompense of reward.

I must not omit observing, that there is a considerable influence attached to personal charms and accomplishments. This influence is, however, in general exaggerated far beyond the truth. But to whatever degree it extends, those who possess it are no less accountable for the use they make of it, than for the use

which they make of talents or fortune. Instead of serving as an apology for the extravagances of folly, and the waywardness of caprice, it ought to be considered as an obligation to the practice of more than common prudence and decorum. The influence of beauty ought to be exerted in discountenancing levity, and giving additional weight to the dictates of wisdom and virtue. Its short reign ought to be spent in such a way as may ensure peace and satisfaction to the long period of life which may succeed its termination. But never forget that the influence which depends solely upon personal attractions, will, when personal attractions fail, be relinquished with anguish: and that in proportion as it was prized beyond its value, its loss will be deplored, becoming to the unfur

nished mind a source of real misery, and of ever gnawing discontent.

For the influence of talents we must likewise consider ourselves as strictly accountable.

Every intellectual endowment is a trust, for the employment of which we are to be responsible at the day of judgment. We are therefore bound so to employ our faculties, as appears likely to produce the greatest degree of happiness.

Neither the principles of religion nor justice permit us to employ our talents in the gratification of vanity, or pride, or any selfish passion; far less do they sanction our exerting them as instruments of revenge or of malignity. That we may innocently employ them in the cause of selfdefence cannot be denied; but it is so difficult to draw the line, so difficult

to