to refer to the practice or disposition of any particular persons, but merely to convey useful hints and ideas, for the edification of such as have not turned their thoughts upon the subjects here treated upon, it may be well to touch upon one matter in which every body is exposed to hurt the feelings of others more or less, viz: ridicule.

2. Any one who has suffered from this tormenting spirit in others, can realize the base appearance of it. It certainly is an unmanly and low-bred display of wit, to delight in picking faults, taking notice of oddities, and setting forth the follies of others, as a mark to shoot at for sport. This is not doing as we would be done by. It is no more right for us to rob one of his character, in any degree, than of his interest, neither is it any more justifiable to wound the spirit, than the body; yet the crime is much more common.

3. But Sarcastus feels quite whole and self-sufficient; is quite diverted with the folly of others, and loves to make fun of it; it pleases him to see others in a bad pickle. O, says he, how it tickled me the other day, when poor friend Simpleton strained so hard to show how spry he was, when he tried to jump across the mud-puddle about three feet across, but he was so heavy behind that he missed his go, and fell splash into the mud! But what pleased me most, was when he tugged and worked so long to get out, and finally left one boot in the mire; how pretty he looked,—he looked cross enough to eat spikes!

4. But 'poor Simpleton,' as he called him, overheared the story, and having done nothing but what was honorable and the best he could do, bit his lips with, grief; and having recovered himself a little, he spake kindly to Sarcastus, and told him he thought it was hardly manly to show such a spirit at the misfortunes of a brother: O, says Sarcastus, you and I do miss it sometimes; you remember how you got mad at me the other day, and how we were called up for it! Nay, says the other, I beseech you, hear me a little, I am sorry to see you spoil your own credit; I do not wish to hurt your feelings,-La! do you preach, I have heard before of the devil's correcting sin!

5. Thus Sarcastus stood his ground, firm as a tiger; still going on, jeering and ridiculing, and to make his wit cut the keener, he would couch his ironical expressions under good humor. He felt no lack of union, but could see others as many times through and through, as he looked at them.

6. Thus he lost his union and strength, and falling into wrongs himself, he had to be closely disciplined, at which he took offence, and finally cleared out; at which his old acquaintance all said, good riddance from bad rubbish ;-not because they rejoiced that he had ruined himself, but because they were now released from that evil spirit, so destructive to peace and happiness.

7. Now what an awful, spirit was this which influenced Sarcastus; what effects the cause produced! He was devoid of humanity, delighting himself in the

adversity of others; and finally he reaped the fruit of his doings.

8. But similar to his is the case with many, who indulge in some evil practice, until it is too late to reform, and then as if to better themselves, they, as the old saying is, jump out of the frying-pan into the fire.

9. How much better it would be to submit to rea-son and the cross, and conquer the passions before they get too strong. It is easier to destroy a young sapling, root and branch, than a sturdy oak.

10. Again, as touching ridicule, it cannot agree with refinement and cultivation to indulge it in any way. Jesting, sly hints, back-biting and faulting, are not the gifts of heaven; they are not the sweet roses of meekWho is there that does not feel the greatest inward satisfaction, always to make the best of every thing; and if faults must be spoken of, always to speak with a reserve and exceptions, if possible?

ness.

11. Now to close this subject, we must conclude that satirical wit is useless, and if any one thinks he has but a little, let him be thankful he has no more.

12. Never be witty at the expense of any one; nor gratify that idle inclination which is too strong in most young persons, that is, laughing at, or ridiculing the infirmities of others, by way of diverting the company, or displaying your own superiority.

13. If you have wit, use it to please, not to hurt. You may shine, but take care not to scorch. In short, never seem to see the faults of others. Though among the mass of mankind, there are doubtless numbers of

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fools and knaves; yet, were we to tell every one of these we meet, that we know them to be so, we should be in perpetual war. I would desert the knave, and pity the fool wherever I found him; but I would let neither of them know unnecessarily, that I did so; as 1 would not be industrious to make myself enemies. As one must please others, then, in order to please one's self, consider what is agreeable to you, will most likely be agreeable to them, and conduct yourself accordingly.

SECTION IX.

Importance of fixed Principles.

1. Without some definite and fixed principles to govern our conduct, to enable us to decide before we act, how we should act, before we speak, how we should speak, and what we should say, before we indulge in profound thinking, whether those subjects upon which we would give our attention, have a tendency to good or evil, and to govern us in those important points, we are left, like a ship upon the ocean without pilot or rudder, subject to be blown by every passionate wind, or to be dashed on rocks, to sink in ruin.

than for ev

2. Therefore, nothing is more necessary, ery young person early to begin to lay the foundation of fixed principles of virtue, which shall direct him in opposition to the sudden gusts of passion that the ruffling incidents of life may chance to raise, and to the alluring temptations of pleasure, and the gratification

of self-will, and the animal passions and appetites which the world holds up to view.

3. Without the possession of fixed principles, and obedience to the same, it is in vain for any person to think of obtaining or keeping a good character; it is impossible.

4. To act on fixed principles of virtue, should be the whole employment of our lives, and hence, the principles which should govern us, extend to all the little incidents of life, and are, therefore, very numerous, when definitely pointed out; but these may all be classed under a few general heads, as the following.

1. OF THOUGHTS. Never indulge in thinking that which is wicked, base, licentious, intriguing, or mean. Deny yourselves and shun the very appearance of evil.

2. OF WORDS. First, Always speak truth, and truth only, whether in earnest, play, or jest.

Second, Speak little, and hear much.

Third, Speak no ill of any, unless necessity requires it, and then with all possible caution, doing as you would be done by.

Fourth, Use no hard or crusty words, but "let your words be mild."

Fifth, and lastly, Fear God in all you speak.

3. OF FEELINGS. First, Never carry hard, grudging, or envious feelings towards any age, sex or class of people. They are the bane of life and peace. Second, Indulge not in feelings of vanity and lewdness.

4. OF ACTIONS. First, Always, in all cases, obey