yours! Or would you devote your services to Satan? His promises are lies! Would you then become as clay in Satan's hands, or have him your potter?

7. Would you devote your strength and might

To bow at Satan's throne?
Remember, 'twould be his delight

To form your image like his own.

8. "Obedience to the will of God, thankfulness for his mercies, trust in his providence, reliance on his power, and sorrow for our sins, should not be the occasional exercise, but the habit of our souls."

9. "True charity cannot long exist in the temper, unless we perform acts of charity. Meditation upon goodness will soon become useless, unless it is strengthened by good works. So the temper of devotion will be useless, nay, the possession of it must be hypocritical, unless it produces obedience to the will of God."

10. "The more perfectly our wills are subjected to the will of God, and our whole course of conduct regulated by his commands, the more ardent will be our devotion."

11. Finally, beloved youth, devote all to God, and the influence of his Spirit of searching truth, and He will be your Comforter. Let Him be your Potter, and ask not, "what shape shall it be when it is fashioned," but be willing to allow Him to shape you at his pleasure, and you will be chosen vessels unto Him, filled with the abundant riches of his kingdom.

12. "How happy that immortal mind

Who rests beneath Jehovah's wings,
Who sweet employment there can find
Without the help of earthly things."

SECTION IV.

Of Obedience.

1. Obedience is considered by all people as a very necessary qualification, and as a great ornament to children and youth. Indeed, the matter is not confined to age; for among all civilized people, those, of whatever age, who are obedient to the laws of the land, and subject to good government, are accounted more honorable

than the disobedient and rebellious.

2. But it is of particular importance to children and youth, who have not come to act for themselves, to be obedient to those who have the charge of them in temporal matters; for thereby they walk safely, gain the esteem of others, and give great encouragement of being useful and agreeable when grown up to manhood.

3. Now if obedience is highly necessary in natural things, why not in spiritual things? Has a child or youth any more experience in spiritual things than in natural? Does not the soul need culture; and the religious virtues need cherishing? Yea, surely; and it is the duty of those who are entrusted with the oversight of the young mind, as kind Elders and superiors, to watch over it for good, and to teach it what is right. 4. This subject is touched upon in page 4, but perhaps in so short a manner as not to convey the matter sufficiently clear, without some further remarks.

5. It is evidently according to the order of spiritual things, for the will of God to be made known through the superior to the inferior. He, therefore, who rejects

that counsel whereby he may find salvation, and rises above subjection to his superior, cuts himself off from all hope; nor can he ever be owned of God in any rebellion against those who have more of God than he has; nor be saved one side of a union with them.

6. The scriptures throughout, enjoin strict obedience. The willing and obedient were to eat the good of the land. (See Eph. vi, 1. &c. and Titus ii, 9.) There is no promise without obedience. And whom shall we obey? some unknown or supposed God? or God in man; God in our superiors?

7. There can be no society without a Lead, to preserve order and regulation. And it is our duty to yield obedience to that Lead which God entrusts to be the medium of his will to us; thereby we obey not men, but God.

8. Youth and children may easily know when they are in obedience and when not, if they only seek to know the will of their superiors; this is so far from being hard and discouraging, that it gives great satisfaction to all who effectually try it.

9. Children and youth who do not give up their own wills, and learn obedience when young, will most certainly be headstrong, disorderly, and not subject to government when grown up: thus they will be disagreeable members of society.

10. O then let each one consider these important things; and prove by his conduct and deportment that he has learned the path of humility and obedience, which will beautify him, and render him an ornament to all who know him.

SECTION V.

Of Vanity.

1. There are two states of the human mind, that are very distinct, one from the other, and can easily be understood, by any one of common sense; and these are, Seriousness, and its opposite, which we will call vanity, but unseriousness is the true meaning.

2. It is by seriousness, and that alone, that any good can be gained, or any virtuous principle be planted or supported in the mind of any one, of whatever age.

3. Take a child, for instance, of eight or ten years of age, whose ways you can comprehend better than you can those of much riper age and experience than yourselves. Suppose one of you was set to teach this child, and lead him in all respects, in the way he should go, and instruct him in all points in that which would be for his future welfare, and his greatest gain; and what could you do with him, what would he learn, or what good could he possibly gain, if he were void of seriousness, or if he would give no serious attention to any of your instructions?

4. And, as it is with children, so it is with youth, and also with riper years; nothing good can be gained, but by the exercise of a serious, reflecting mind. But the spirit of vanity is ever at war with all serious

reflection. Yea, vanity, that bewitching and destructive. evil, is opposed to all good.

5. And do you, O lovely youth, indulge in vanity, freely and carelessly, without thinking how you conduct yourselves? If you do, then we say, O beware, and turn from it, before it be too late; or, like the confirmed drunkard, you will waste your whole substance, and ruin your honor and happiness, and bring much distress on all with whom you are connected.

6. Vanity, when indulged, is one of the most dangerous evils that can beset rational creatures. It is true, there are passions and propensities, more directly sinful, which, being more apparent, are shunned on the account; but vanity is more secret, and works out of sight. While unserious minds do not consider that there can be much harm, if any, in being a little light and vain, and thus they are led from one degree to another into that which is really wrong.

7. Vanity is a fruitful soil for every evil plant; but no good plant can grow there, no virtuous principle can possibly take root therein. Vanity leads directly into the by and forbidden paths of every sin. It releases all feelings of restraint against the passions of human nature; it raises the sense above that low and humble state of mind, so indispensable to make one upright and virtuous.

8. Under the influence of this spirit, no one can receive admonition, warning, or instruction; and without these, how is it possible for any one to grow into the principles of virtue and goodness? No serious fee ling