affection of your companion towards you: of course, as he esteems or disesteems you, so his treatment towards you will be.

2d. There are instances of one or the other's having a parent or child who comes to live in the family:-the other treats the person ill; this touches in a very tender part; feelings are hurt; at length it is productive of bad consequences, the evil seed is sown, it springs up, it becomes a great tree, it bears abundance of fruit, and yields a never ending crop of misery. 3d. Jealousy, which is sometimes founded in truth, and sometimes in error. However, jealousy is such, properly or improperly founded; and where it takes place, all conjugal affections are destroyed; for confidence once lost can hardly ever be regained.

1st. I would advise all young people, male and female, to get religion; by which you will be better qualified to do your duty to your God and yourselves, being under the influence of Divine grace. If you keep an eye single to the glory of God, you may have a guide to direct you to a person, such as will make you a partner, who will be willing to share with you in all your sorrows. Do not look so much at property nor beauty as good sense, virtue, and piety. Avoid as much as possible the company of such as are not afraid to sin themselves; knowing that if it is in their power, they will lead you into that gulf of iniquity which has swallowed up thousands :* "evil communications corrupt good manners," (or rather good morals, as is intended;) and "a companion of fools shall be destroyed." Get a person who will love you from a sense of duty to God. This foundation, if beauty and fortune fail, standeth sure; and then you need not fear that such a companion will desert you in the day of trouble. If you both love God, it will be impossible for you not to love each other. This being the case, you may always have a paradise at home, and be more happy in each other's company, than with any other person beneath the canopy of heaven. As many of our young friends have been called from time to eternity before they had time to settle themselves in the world, it ought to be a warning to you not to put off your return to God until you get married; for before that time comes you may be numbered with the dead, and lie down between the clods of the valley; and if without religion you are cut off in the bloom of youth, how soon will all your earthly joys come to an end, and an eternity of misery commence! But if you get and keep religion, whether you marry or not, it shall be well with you. If you marry such a person as I advise, when your companion dies you may have a well-grounded hope, that the ever-faithful companion of all your cares is gone to rest in "Abraham's bosom ;" and after serving God together in time, you may spend an eternity of pleasure together in praising God and the Lamb.

2d. I would advise such as have companions, to consult each other's happiness, both as it relates to time and eternity. As husbands, love your wives; and as wives, see that you reverence your husbands; try and

*Perhaps some will say, "The subject is too plain and tends to hurt delicate feelings!" But let it be remembered that it is not more plain than important. And delicacy must give way to propriety, when truth and matter of fact demand it. Moreover, some delicate people have prejudices which are founded in error, and yet, when matrimony is treated plainer in romantic novels, will greedily relish and digest it! Observe, they exhibit characters which nowhere in real life exists, and yet young minds are too frequently captivated, and thereby form an idea ; and must of course be disappointed, and consequently made unhappy, perhaps for life. This is one of the many evils of novels to society.

find out each other's dispositions, consider your own weakness, and think not any thing too hard to be done by you to render each other happy, (save the giving up of your conscience.) If heaven has blessed you with a good companion, esteem it as the greatest temporal blessing which can be enjoyed, and be very careful not to abuse so good a gift; remember that eternal things are connected therewith, and if you misuse your companion you will have to render an account to God for the same; for "God will bring every work into judgment, with every secret thing, whether it be good, or whether it be evil.”*

If you have a bad companion, you made your own contract, or at least consented thereunto; therefore, make the best you can of a bad bargain; and avoid every measure, as far as possible, to answer it in the eternal world, which might tend to make you more unhappy. If you have religion, walk with Zacharias and Elizabeth in all the ways of God blameless. If you have no religion, your own consciences testify that all is not well with you, and God himself is witness to the many promises you have broken: therefore, it is high time for you to begin to think more seriously on your latter end, for many of you are past the meridian of life; your sun is going down in death: others hover around the shores of time-but one step between you and the bar of God! With others the the sun of life will go down at noon-eternal things depend upon life's feeble strings! Heaven lost, is lost forever! Careless man! Prayerless woman! Why will you die? Are you greedy of eternal pain? What harm did God ever do, that you are determined not to be reconciled to him? Are you so in love with sin, that you will risk the loss of heaven, and the torment of hell for a momentary enjoyment? O! be wise-seek salvation-fly from the gathering storm! Believe in Jesus Christ, and thou wilt be saved. So shall you enjoy peace in life, tranquillity in death, and crowns of victory in eternity. Serious consideration is the first step in matters of religion, with a fixed resolution to avoid whatever you discern to be wrong; having your mind in a studious frame of inquiry after God's will, to do it. Never lie down to rest without committing yourself into the protection of kind Providence; and as you awake, give thanks to the hand that has kept you. Thus begin, spend and close every day with God; then he will be thy father and thy friend in Jesus Christ.

Most evils prevalent in society have their origin from the influence of example, by which children are contaminated, and the seeds are sown in the prejudice of their education, to the great injury of themselves and others, beyond any possible calculation.

The poor opinion which mankind entertain of each other, and the little confidence they are pleased to place in strangers, as well as acquaintance,

* Never put your property out of your hand to be dependent on your children; for they will not feel nor do with you as you with them when children! The son that must be hired to reform will deny.... the loan of a horse; the old man must walk on foot; and is used and wished out of the way as a piece of useless lumber!

Set no example before your children but what is worthy for them to copy after; but use your united parental influence to preserve their morals, and stimulate them to noble principles. Mothers particularly are bound by the strongest obligations, however few may realize it, to preserve the chastity and virtue of their daughters; for on this, in a great measure, depends much of their welfare for time, if not for eternity-as a woman without a character, is like a body without a soul; of course female education ought not to be neglected.

exemplify the truth which shows the corruption of their very raising. For example: the two first things generally taught to children in their infancy, is to be deceitful and lie. The mother is going out, the child cries to go too; the mother promises to bring the "pretties," with no intention to perform. The child is deceived and disappointed, and confidence is forfeited. "I will whip, &c., if you don't hush," but the child is not influenced, knowing the scarecrow.

Thus being taught to deceive and lie, he becomes expert at the trade, and then must be whipped for the very thing the parents have taught him; whereas if the example had been good, and all foolish, wicked, and evil improprieties were discountenanced by a proper line of conduct, then a blessing would be transmitted to posterity according to the promise, and as exemplified by Abraham.

It is a rarity that young women go the leeward with a broken * * provided the seeds of modesty, innocence, and virtue are sown in the mind at an early age; whereas those mothers who do not watch over their daughters as "guardian angels," are apt to let them run at random. Hence many get their ankles scratched, if no more! Fathers and sons may also take a hint.

The tyranny of parents, as well as too great liberty, is equally pernicious; also their being divided in their family government-likewise backbiting, flattery, &c.

But remember the day of retribution, and conduct yourselves accordingly! For first impressions are most durable, therefore the propriety and necessity of beginning right to end well. As the consequence of starting wrong, you will forever continue in error.

Hence the propriety of "consideration," and a proper exercise of "judgment," as rational creatures, who need divine assistance, for which we should look accordingly.

ANALECTS

UPON

NATURAL, SOCIAL, AND MORAL

PHILOSOPHY.

GENERAL WASHINGTON, in comparing those days of ignorance, when people tamely submitted to the galling yoke of tyranny and priestcraft, with modern times, when men take the liberty to suspect the propriety of the creed of "passive obedience and non-resistance," dropped the following reflection: "But this seems to be the age of wonders, and it is reserved for intoxicated and lawless France, for purposes of providence far beyond the reach of human ken, to slaughter her own citizens, and disturb the repose of all the world besides."

When we reflect on past occurrences, on the awful revolutions of the present day, and those big events now probably at the door, any person who thinks for himself, and is not callous to all important things, must feel a degree of interest.

It is a self-evident matter of fact, that there has been, and there still is, a great deal of deceit, oppression, and consequent misery in the world. It is equally certain, that there is such a thing in the world as “natural evil." And natural evil must be the effect or consequence of “moral evil," otherwise all our ideas of goodness and justice are chimerical. It therefore may be taken for granted, and our own experience and observation will justify the conclusion, that all things are not right in the present condition of the human family. To be a little more particular, I will for a moment consider man in an individual, social, and moral capacity.

First, Individually. One seeks to take care of himself only, as charity is said to begin at home. And as long as self is served, he may make pretensions to friendship, but when interest ceases the case is altered.

Again: one is a poor outcast, perishing in the streets, while another is revelling, having more than heart could wish; but because of the trouble, will not give the stranger an asylum or afford him wherewithal to allay his hunger, not expecting a reward. One is in trouble, another is merry at his distress. One commands, because it is his pleasure, and another must obey, however hard and imperious the command. One claims the country for his own, and all the others must pay him for the privilege to live in it, or else suffer banishment. One hath thousands, gained by the labor of others, while another hath not the assurance of a day's provision,

*Gen. iii 17. Rom. v. 12.

nor money to procure the coarsest raiment, much less the promise of a friend in the day of adversity.

Secondly, Socially.-There is a body of men called gentlemen, or nobility. There is another grade called peasants. The first will possess the country, and feel and act more than their own importance; while the latter are put on a level with the animals, and treated as an inferior race of beings, who must pay to these lords a kind of divine honor, and bow, and cringe, and scrape.

The will of one must be the law, and it must be the pleasure of the other to obey; and it is the policy and interest of the former to keep the latter in subjection and ignorance. For if they were permitted to think, and judge, and act for themselves, they would overthrow their rulers.

Here the question will arise, how such differences came to exist among men? Another question also arises, Can the motives of men who thus conduct themselves in the world, be "just and good?"

A third question also arises: If men be actuated by motives in their objects and ends, and in particular in their actions and dealings with their fellow-men, who can doubt whether there be such a thing as "moral evil" in the world? Every purpose must be weighed and willed in the heart, before it is acted out. Of course, to take from another his substance without his consent, or giving him an equivalent, is contrary to every rule of equity.

Thirdly, Morally.-Some people invade the divine rights by prescrib ing "articles of faith," and binding the conscience of man in all things of religion, under the most severe penalties that human ingenuity could invent.

When we reflect, therefore, upon the actions of men, taken as they stand in relation to one another, we are led to inquire how they may comport, first, with our "personal rights;" secondly, with our "social rights;" and, thirdly, with our moral rights," as established on the "law of

nature."

OF THE LAW OF NATURE.

I here would observe, that all our rights, whether personal, social, or moral, are the graces of the Governor of the universe, and established by him primarily in the great and universal "LAW OF NATURE."

It is a self-evident truth, that all men are born equal and independent; and as individuals, are endowed by their Creator with certain inalienable rights, among which are life, liberty, the use of property, the pursuit of happiness, with the privilege of private judgment.

These principles being admitted, it will follow, that as the wants or necessities of mankind and their duties are equal, so their rights and obligations are equal also. Hence our rights, duties, and obligations are the same in each and in all.

The "rights of man," when applied to an individual, are called "personal rights;" considered as he stands in relation to his fellow-creatures, they are called "social rights;" and considered as he stands in relation to his Creator, they are called "moral rights."

OF PERSONAL RIGHTS.

Personal rights are those benefits or privileges which appertain to man