(or, in other words,) apostatize; and in a short time these very ones would turn their backs to the way of God, become apostates, and prove all such jealousies true! How foolish and ruinous, is the spirit that scorns the timely admonition and tender concern of their friends.

7. We entreat of you, never to harbor this spirit one moment. To be offended at the concern of others for you, there cannot be a worse sign; it never fails to point to the fatal ruin of those who pursue it. Never slight the interest others show in your welfare. You need none of you, fear that others will be jealous of you, or over concerned about you, unless you give some occasion for it; the generality are not deceived; your works will show, and by them your character will be judged. You, yourselves would not be willing to own, but that you can judge of the character of others, and why not others, (especially those of better experience,) be able to judge of you?

8. If you have sufficient principle and interest in doing right, to keep you within the bounds of virtue, it will be seen fast enough; there will be no mistake in a general sense. And those who have this principle in themselves, cannot avoid wishing to see it in others, and it wounds them if they cannot see it, though some show it more than others; and those who do feel this interest, cannot avoid wishing to support it in others, and to help strengthen those of less experience.

9. But how ungrateful it is, particularly in youth, when others are kindly urging them to be virtuous, for them to turn and spurn at it, and treat their best friends

as enemies, when they must know these things are meant for their good, and to make such expressions as have been often made; such as, "Folks need not be so dreadfully troubled about me, I aint a-going to be drove to Heaven ;-I aint a-going to be scared," and such like expressions.

10. Such expressions always give pain to the sincere hearted; they know these feelings proceed from a spirit that is liable to prove the overthrow of those who possess it. And surely, those who feel and talk in this way, will yet meet with that which will scare them worse than they think others mean to scare them.

11. But when you meet with trials in this way, then stop and consider whether you do not believe and know, that those who show this concern for you, do it from a good motive, from real love to you; even admitting they may, at times, be unnecessarily concerned; yet, would it not do you good, if you rightly conceived it? We think you must in truth, say yea; then how can you treat it with contempt?

12. But, as to being drove to Heaven, or compelled to be virtuous, no one need to fear, no one expects this to be done by mortals. No one will finally be compelled to walk the road to happiness; if any ever find it, it will be by their own exertions.

13. But look at it once, what do you think would be the state of things, if there were no urgent means taken to restrain creatures within the bounds of virtue? When you consider the depravity of human nature, how do think it is going to be controlled?

you

14. Who of us would be willing to take up the numerous crosses against our natural feelings and desires, and submit to the many restraints that even strict morality requires, were we not, in a manner, ("driven") to it, by a sense of the awful consequences of no restraint? Surely, no one.

15. Therefore, do not work against the cause of virtue, and your own good, by opposing any reasonable means that can be taken to help you. It certainly is very necessary to keep every appearance of evil, and every dangerous allurement, out of sight and knowledge, particularly of youth and children, as far as can be consistent; because they are greatly exposed to make an unwise use of it. And it is grievous to see any so unwise, as to be offended at the caution and concern that is necessarily exercised in these things for their good.

16. But haughty youth, who find that their superiors would wish to keep them ignorant of what there is in the world, of that which is obscene, or which is calculated to do them hurt, instead of good, are apt to be much displeased. But why do creatures wish to see, hear and know, of those things which are calculated to make their way harder? Is it not hard enough already? Does not reason teach, that the more we know of the allureing things of this world, the more we are exposed to become darkened, tempted, and drawn aside?

17. What would be the state of things, were we to allow the free use of foul and obscene language? What would be the effect, should we suffer all the allure

ments and pleasures of this wicked world, to be presented to the eyes of the young? Every restraint would soon become hateful to them, it would be impossible to save them from utter destruction; as well might we place a barrel of rum before a confirmed drunkard. 18. Beloved youth, we want you to consider the value of a good name; its effects are like compound interest; it inspires others to put confidence in you, and it ensures the good treatment of all around you; and this again, encourages and strengthens you, still to increase and persevere in the good way. The old maxim is, "To be totally indifferent to praise or censure, is a real defect in character". And so it is in truth.

19. If a person cares not for a good name, or if he is not grieved to have others think ill of him, it is a mark of a barbarous character, and a sure sign of a ruinous end. If you find that others, in a general sense, are suspicious of you, you ought to take it as a proof that something is not as it ought to be, with you; if others are concern. ed for you, and you scorn it, you of course, only increase the cause of the concern.

20. It is in love to you that we speak these things, because we are anxious that you should sense the importance of them; for we know, that unless you walk the path of truth and virtue, and labor for your own good, ruin is your certain fate, as well as we know that unless a man works for his own living, or some one does it for him, starvation is the sure result.

21. If you were traveling with a much more experienced companion, in a dangerous way, and he should

see you approaching to a frightful precipice, whose brink was covered with ice, and you was not aware of it, would you call him your friend, if he did not warn you, and do all in his power for your safety?

22. Therefore, we call aloud; Beware, beware; look ere you leap; choose the safe road, while you may; believe those who have more experience than you have. Do not view these things as unimportant, because you do not immediately meet the reward, or effect of your words and actions; for though the result may seem distant, and the effects slow, yet they are sure as day and night.

23. Every rational creature, knows that these things are important to him, as his existence; he must decide whether he will take the road to happiness, or run the risk of being forever miserable; he must know his own works must decide this matter.

24. Strive, therefore, beloved youth, to gain a fixed principle to govern you in all you do and say, strictly within the bounds of truth and righteousness, in a manner that you would be willing to answer for it, at the solemn bar of justice, and immediately receive your full reward for the same.

SECTION VIII.

Of Ridicule.

1. As the remarks in this little book are not intended