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an old gentleman came too late for a place suitable to his age and quality. Many of the young gentlemen, who observed the difficultty and confusion he was in, made signs to him that they would accommodate him, if he came where they sat. The good man'bustled through the croud accordingly; but when he came to the seat to which he was invited, the jest was to sit close and expose him, as he stood out of countenance, to the whole audience. The frolic went round all the Athenian benches. But on those occasions, there were also particular places assigned for foreigners. When the good man skulked towards the boxes appointed for the Lacedemonians, that honest people, more virtuous than polite, rose up all to a man, and with the greatest respect, received him among them. The Athenians, being suddenly touched with a sense of the Spartan virtue and their own degeneracy, gave a thunder of applause; and the old man cried out, "the Athenians understand what is. good, but the Lacedemonians practise it.
III.Piety to God recommended to the Young. WHAT I shall first recommend, is piety to God. With this I begin, both as the foundation of good morals, and as a disposition particularly graceful and becoming in youth. To be void of it, argues a cold heart, destitute of some of the best affections which belong to that age. Youth is the season of warm and generous emotions. The heart should then spontaneously rise into the admiration of what is great; glow with the love of what is fair and excellent; and melt at the discovery of tenderness and goodness. Where can any object be found so proper to kindle these affections, as the Father of the universe, and the Author of all felicity? Unmoved by veneration, can you contemplate that grandeur and majesty which his works every where display? Untouched by gratitude, can you view that profusion of good, which, in this pleasing season of life his beneficent hand pours around you? Happy in the love and affection of those. with whom you are connected, look up to the Supreme Being, as the inspirer of all the friendship which has ever been shewu you by others; himself your best and your first friend; formerly the supporter of your infancy, and the guide of your childhood; now the guardian of your youth, and the hope of your coming years. View religious homage as a natural expression of gratitude to him for all his goodness. Consider it as the service of the God of your fa
thers; of him to whom your parents devoted you; of him whom, in former ages, your ancestors honoured; and by whom they are now rewarded and blessed in heaven. Connected with so many tender sensibilities of soul, let religion be with you, not the cold and barren offspring of speculation; but the warm and vigorous dictate of the heart.
IV.-Modesty and Docility.
TO piety, join modesty and docility, reverence to your parents, and submission to those who are your superiors in knowledge, in station and in years. Dependence and obedience belong to youth. Modesty is one of its chief ornaments; and has ever been esteemed a presage of rising merit. When entering on the career of life, it is your part not to assume the reins as yet, into your hands; but to commit yourselves to the guidance of the more experienced, and to become wise by the wisdom of those who have gone before you. Of all the follies incident to youth, there are none which either deform its present appearance, or blast the prospect of its future prosperity, more than self conceit, presumption and obstinacy. By checking its natural progress in improvement, they fix it in long immaturity; and frequently produce mischiefs which can never be repaired. Yet these are vices too commonly found among the young. Big with enterprize, and elated by hope, they resolve to trust for success to none but themselves. Full of their own abilities, they deride the admonitions which are given them by their friends, as the timorous suggestions of age. Too wise to learn, too impatient to deliberate, too forward to be restrained, they plunge, with precipitant indiscretion, into the midst of all the dangers with which life abounds.
IT 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 uuamiable 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 experi
ence 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 fated 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 charm: 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 waze. 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 competi tion; 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.
VI.-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 connections which you form with others, it is of high importance that you acquire betimes, the temper and the manners which will render such connec
tions comfortable. 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 to your 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 advantage 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 indulgences 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,
VII.-Industry and Application.
DILIGENCE, industry, and proper application 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 direc tion 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, 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 true enjoyment of life, as the relaxed and 'feeble state of an indoleut 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 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 putrifies 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 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_require; 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.
VIII.-Proper Employment of Time.
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 affluany ence 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.