them, whether it is detected by a friend or an enemy, they will search, and candidly ask themselves whether it does in reality exist; and if they perceive that it does, they will take energetic measures to free themselves from its contaminations. I have often expressed the opinion, that if enemies are of no other benefit, they are sometimes of great service in detecting and exposing our aberrations from duty. Their watchful eyes are upon us—they are ever upon the alert to blazon our short-comings to the world. And a sense of their scrutiny will influence us to assume a cautiousness in our proceedings, which can but be highly salutary.

A proper desire to be commended by our fellow-beings, should be cherished by every youth. A want of it produces consequences extremely deleterious. When young ladies or young gentlemen, arrive at such a state, as to exclaim, in reference to their moral conduct, "I care not what others think—Icare not for the opinions of those around me"—it indicates a dangerous state. It shows their feelings to be so hardened, that they are ripe for the works of sin and degradation—it predicts a condition of moral callousness, which, unless removed speedily, will lead to pollution and its unavoidable wretchedness. "I don't care," is a bad expression for the young of either sex. It is not only immodest and reprehensible in itself, but, if indulged in, and followed in its influences, it will ere long, involve you in those disastrous

circumstances, where you will care—and that too, when it perhaps is too late to avoid the painful consequences of your blindness.

In so conducting as to gain the good opinion of... others, you should exercise proper discrimination as to whose commendation you would merit. You should not endeavor to obtain in your conduct, the applause of the drunkard; because to do so, you. must uphold and imitate his intemperance—or of the gambler, the thief, the spendthrift, or the idler—for they will not approbate you, unless you follow them in their transgressions. Neither should it be your effort to secure the approbation of the proud, the vain, or the scornful. But the good opinion, in all moral respects, of the wise, virtuous and benevolent, it should be your ambition to secure. This, however, should not be the moving cause of living a virtuous life. The main influence to such a life, should be of a higher character, even the value of virtue itself, and the beneficial effects which its faithful practice will confer upon you. But in shaping your conduct^ let it be characterized by those principles, that will be approved by the discreet, the upright and experienced of society.

Let not this subject be misunderstood. It is one thing, so to conduct as to acquire the respect of the public—but another and quite different thing, to shape your proceedings for the sole purpose of obtaining public favor or popularity.— While the former is to be approbated, the latter

should be decidedly avoided. I know of no individuals whose conduct and example are more to be despised and avoided, than confirmed seekers after popularity—those people who form their opinions and give support to religious or political sentiments and measures, with no other objects in view, but to gain the applause of the multitude, and the smiles of the wealthy and fashionable. Individuals of this character, can not properly be said to possess principles, or to be guided by them. Their only rule and motive of action is policy— their only study, the highest effort of their mental powers is, so to shape their course, as to float, like the empty bubble or the worthless weed, on the surface of the flowing tide of popularity. Neither is there any dependence to be paced upon them. Having no love of truth and principle to insure their stability, to-day they are with this party or sect, to-morrow with that—now they are warm advocates of these sentiments or measures, and, anon, as zealously the friends of those directly the reverse—as they are swayed about by the contradictory winds of fluctuating interest, or public favor! People of this description are to be pitied for their weakness and folly, and their vascillating example is to be avoided by all who would be truly respected—by all who would vindicate the position, that there is such a thing as principle among men, and that the human mind can be governed by it.*

*The class to which I refer, is mainly composed of

Their example, I repeat, should be shunned, as derogatory to human nature, and detrimental to the best interests of society. In forming your opinions, on any subject, let reason and conscience be your guides. In this respect you should not be swayed by the good or bad opinions, which others will thus be led to entertain of you; but solely by your reason. If a proposition or a sentiment, on a careful and candid examination, appears consistent and reasonable, adopt and support it, whether it is believed by many or few. If, on the contrary, it appears unreasonable, reject it, even though adopted by the whole world beside. This is the only safe rule which you, as reasonable beings, can adopt it is the only manly, honorable and consistent course you can follow. But in allowing interest, numbers, or popularity, to have an influence in forming or biassing your opinions, you throw down all the safeguard with which your Maker has graciously provided you, and are liable to become the dupe of every error that wears a gilded dress.

Permit me to repeat, that your moral conduct should be of such character as to gain for you the good opinion of the virtuous and upright. But

those whose minds are so weak, that they are not capable of forming a definite opinion upon any subject of importance those who are so bound up in self, as to be indifferent what principles prevail, so that their ends are accomplished-and those who are better pleased to have error and vice spread through community, than truth and virtue, provided their interests are as equally enhanced by the former as the latter.

in forming opinions, and in supporting measures, assert the high prerogative of your nature, and judge for yourselves, without respect to others. Be certain that you act from honest and conscientious motives—that your only object is to obtain truth—and trust the result to a righteous Providence. Whether those around you approve or reject, you will possess that which they can neither give or take away—

"The soul's calm sunshine, and the heartfelt joy."