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on, for want of a suitable opportunity for arranging their settlement; especially, never let the payment of a debt be longer delayed, because it is evidently forgotten by the party to whom it is owing.

All matters of business should also be adjusted as fairly, and as promptly, with friends and near relations, as with strangers; and all things in such cases should be as clearly understood. If the property transferred be intended as a gift, say so; if a loan, say that the thing is lent; and if a purchase, either pay for it, or name the price you expect. How many lasting and lamentable misunderstand

rity in all their dignity, and all their purity, it is highly important, too, that young women should begin in early life to entertain a scrupulous delicacy with regard to incurring pecuniary obligations; and especially, never to throw themselves upon the politeness of gentlemen, to pay the minutest sum in the way of procuring for them gratification, or indulgence. I do not say that they may not frequently be so circumstanced, as, with the utmost propriety, to receive such kindness from near relations, or even from elderly persons; but I speak of men in general, upon whom they have not the claim of kindred; and I have observed the carelessnessings among the nearest connections would this with which some young ladies tax the politeness-nay, the purses of gentlemen, respecting which it would be difficult to say, whether it indicated most an absence of delicate feeling, or an absence of integrity.

I am aware, that, in many cases, this unsatisfactory kind of obligation is most difficult to avoid, and, sometimes, even impossible; yet, a prompt and serious effort should always be made—and made in such a way that you shall clearly be understood to have both the wish, and the power, to pay your own expenses. If the wish is wanting, I can have nothing to say in so humiliating a case; but if you have not the means of defraying your own charges, it is plain that you have no right to enjoy your pleasures at the expense of another. There are, however, different ways of proposing to discharge such debts; and there is sometimes a hesitancy in the alternate advance and retreat of the fair lady's purse, which would require extraordinary willingness on the part of the gentleman, were his object to obtain a repayment of his own money.

It is the same in the settlement of all other debts. Delicacy ought seldom, if ever, to form a plea for their adjustment being neglected. Indeed, few persons feel their delicacy much wounded, by having the rightmoney paid to them at the right time; or, in other words, when it is due. The same remarks will apply to all giving of commissions. Never let such affairs stand on and

kind of integrity prevent-how much woundfeeling, disappointment, and chagrin !

It is a mistaken view of economy, and evinces a great want of integrity, when persons are always endeavoring to obtain services, or to purchase goods, at a lower rate than their just value. But if the vender of an article be indebted to you for a kindness, it is something worse than mean, to ask, for that reason, an abatement in its price.

In many cases where our claims are just, it is easy to press them in an unjust manner; and we never do this more injuriously to the interests of society, than when we urge workpeople beyond what is necessary, by telling them that a thing will positively be needed at a certain time, when we do not really believe it will. There is a general complaint against dressmakers, shoemakers, and many other makers of articles of clothing, that they are habitually regardless of punctuality and truth. But I am disposed to think the root of the grievance in a great measure arises out of the evil already alluded to, on the part of the ladies by whom they are employed.

Let us imagine the case of a young dressmaker, one of that most pitiable class of human beings, whose pallid countenances, and often deformed and feeble frames, sufficiently attest the unnatural exertions by which they obtain their scanty bread. A young lady wishes to have a dress elaborately made, and for the sake of having it done expeditiously, names the precise day on which it must be

even the most difficult and perplexing, could be under the slightest temptation to appro

a day, or an hour, the minutest item of what she had collected for another purpose, trusting to her own future resources for its reimbursement; because this would be a species of dishonesty, which, if once admitted as a principle of conduct, would be liable to terminate in the most fearful and disastrous consequences. It is the privilege of the daughters of England, that they have learned a code of purer morals, than to admit even such a thought, presented under the form of an available means of escape from difficulty, or attainment of gratification. Still it is well to fortify the mind, as far as we are able, against temptation of every kind, that if it should occur-and who can be secure against it?-we may not be taken unawares by an enemy whose assaults are sometimes as insidious, as they are always untiring.

finished, adding as a sufficient reason for punctuality, that it must then be worn. The poor dressmaker sits all night long in her lit-priate to her own use, for a month, a week, tle joyless room, working by the light of a thin candle, while the young lady sleeps soundly in her bed. The Sabbath dawns, and the dressmaker is still at work; until passing feet begin to be heard in the street, and shutters are unclosed; and then, with aching head and weary limbs, she puts away her unfinished task, doubting whether the remainder of the day shall be devoted to the sleep which exhausted nature demands, or to wandering abroad to search for purer air, of which that nature is equally in need. The day arrives at last on which the dress must be taken home, according to appointment. This time the dressmaker is punctual, because she believes that delay would be of consequence. She knocks at the door of the lady's mansion. The servant coolly tells her that her young mistress has gone to spend a few days in the country. Is it likely that this poor work woman should be equally punctual the next time her services are required? or need we ask how the law of love has operated here?

The habit of keeping strict accounts with regard to the expenditure of money, is good in all circumstances of life; but it is never so imperative a duty, as when we have the property of others committed to our care. Unfaithfulness in the keeping and management of money which belongs to others, has perhaps been the cause of more flagrant disaster and disgrace, than any other species of moral delinquency which has stained the character of man, or woman either. Yet, how easily may this occur, without an extreme of scrupulous care, which the young cannot too soon, or too earnestly learn to practise! Even in the collecting of subscriptions for two different purposes, small sums, by some slight irregularity, may become mixed; and integrity is sacrificed, if the minutest fraction be eventually placed to the wrong

account.

I cannot for an instant suppose that a Christian woman, under any circumstances,

One of the means I would now propose to the young reader, is to turn with serious attention to the case of Ananias and Sapphira, as related in the Acts of the Apostles; nor let it be forgotten, that this appalling act of moral delinquency, originating in selfishness, and terminating in falsehood, was the first sin which had crept into the fold of Christ, after the Shepherd had been withdrawn, and while the flock remained in a state approaching the nearest to that of perfect holiness, which we have reason to believe was ever experienced on this earth, since the time when sin first entered into the world.

Yes, it is an awful and impressive thought, that even in this state, temptation was allowed to present itself in such a form, accompanied with a desire still to stand well with the faithful, even after integrity was gone. The words of Peter are most memorable on this occasion: While it remained, was it not thine own? and after it was sold, was it not in thine own power? Evidently implying, that it was better not to pretend to act upon high and generous principles, than not to do so faithfully. He then concludes in this emphatic language: "Thou has not lied unto

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WITHOUT having made any pretension in this volume to class it under the head of a religious work, I have endeavored to render it throughout conducive to the interests of religion, by pointing out those minor duties of life, and those errors of society, which strictly religious writers almost universally consider as too insignificant for their attention. And, perhaps, it is not easy to interweave these seeming trifles in practice, with the great fundamental principles of Christian faith.

I cannot but think, however, that to many, and especially to the young, this minuteness of detail may have its use, by bringing home to their attention familiar instances upon which Christian principle may be brought to bear. For I am one of those who think that religion ought never to be treated or considered as a thing set apart from daily and familiar use, to be spoken of as belonging almost exclusively to sabbaths, and societies, and serious reading. To me it appears that the influence of religion should be like an atmosphere, pervading all things connected with our being; that it ought to constitute the element in which the Christian lives, more than the sanctuary into which he retires. When considered in this point of view, nothing can be too minute to be submitted to the test of its principles; so that, instead of our worldly and our spiritual con

cerns occupying two distinct pages in our experience, the one, according to this rule, becomes regulated by our spiritual views; and the other applied to our worldly avocations, as well as to our eternal interests.

In relation to this subject it has been remarked, in the quaint language of an old writer, that no sin is "little in itself, because there is no little law to be despised-no lutle heaven to be lost-no little hell to be endured;" and it is by this estimate that I would value every act, and every thought, in which the principles of good and evil are involved.

The great question, whether the principles of Christian faith, or, in other words, whether the religion of the Bible, shall be adopted as the rule of conduct by the young, remains yet to be considered, not in relation to the nature of that faith, but as regards the desirableness of embracing it at an early period of life, willingly and entirely, with earnestness as well as love.

I am writing thus on the supposition, that, with all who read these pages, convictions of the necessity and excellence of personal religion have at one time or other been experienced. The opinion is general, and, I believe, correct, that the instances are extremely rare in which the Holy Spirit does not awaken the human soul to a sense of its real situation as an accountable being, passing through a state of probation, before entering upon an existence of endless duration. among young persons born of Christian parents, and educated in a Christian country, where the means of religious instruction are accessible to all, is it easy to conceive that such convictions have not, at times, been strong and deep; though, possibly, they may have been so neglected as to render their recurrence less frequent, and less powerful in their influence upon the mind.

Nor

Still it is good to recall the time when the voice of warning, and of invitation, was first heard; to revisit the scene of a father's faithful instruction, and of the prayers of a lost mother; to hear again the sabbath-evening sermon; to visit the cottage of a dying

Christian; or even to look back once more into the chamber of infancy, where our first tears of real penitence were shed. It is good to remember how it was with us in those bygone days when we welcomed the chastisements of love, and kissed the rod that was stretched forth by a Father's hand. How blest did we then feel, in the belief that we were not neglected, not forgotten, not overlooked! Has any thing which the world we have too much loved has since offered us, afforded a happiness to be compared with this belief? Oh! no. Then why not hearken, when the same voice is still inviting you to come? and why not comply when the same hand is still pointing out the way to peace? What is the hindrance which stands in your way? What is the difficulty which prevents the dedication of your youth to God? Let this question be seriously asked, and fully answered; for it is of immense importance that you should know on what grounds the invitations of the Holy Spirit have been rejected, and why you are adopting another rule of conduct than that which is prescribed in the gospel of Christ.

I repeat, it is of immense importance, because this is a subject which admits of no trifling. If it is of importance in every branch of mental improvement, that we should be active, willing, earnest, and faithful, it is still more important here. When we do not persevere in learning, it does not follow of necessity that we grow more ignorant; because we may remain where we are, while the rest of the world goes on. But in religion, there is no standing still; because opportunities neglected, and convictions resisted, are involved in the great question of responsibility-so that no one can open their Bible, or attend the means of religious instruction, or spend a Sabbath, or even enter into solemn communion with their own heart, as in the sight of God, but they must be so much the worse for such opportunities of improvement, if neglected or despised.

I have dwelt much in this volume upon the law of perfect love, as well as upon the sincerity and the faithfulness with which that

law should be carried out; and never is this more important, or more essential, than in our religious profession. The very groundwork of the Christian faith is love; and love can accomplish more in the way of conformity in life and practice, than could ever be effected by the most rigid adherence to what is believed to be right, without assistance from the life-giving principle of love.

Still the state of the Christian in this world is always described as one of warfare, and not of repose; and how, without earnestness, are temptations to be resisted, convictions acted upon, or good intentions carried out? As time passes on, too, faithfulness is tried. What has been adopted, or embraced, must be adhered to. And in this, with many young persons, consists the greatest of their trials; for there is often a reaction on first learning to understand something of the realities of life, which throws them back from the high state of expectation and excitement, under which they first embraced religious truth.

But let us return to the objections which most frequently operate to prevent the young surrendering themselves to their convictions of the importance and necessity of personal religion. "If I begin, I must go on." Your mind is not then made up. You have not counted the cost of coming out from the world, nor honestly weighed the advantages of securing the guidance, support, and protection of personal religion, against every other pursuit, object, or idol of your lives. Perhaps it is society, amusement, or fashion, which stands in your way. Be assured there is society of the highest order, where religion is supreme; and if not exactly what is popularly called amusement, there is a heartfelt interest in all which relates, however remotely, to the extension of the kingdom of Christ -an interest unknown to those who have no bond of union, founded upon the basis of Christian love.

Is it possible, then, that fashion can deter you-fashion, a tyrant at once both frivolous and cruel-fashion, who never yet was rich enough to repay one of her followers, for the

sacrifice of a single happy hour--fashion, whose realm is folly, and who is perpetually giving place to sickness, sorrow, and the grave? Compare for one instant her empire with that of religion. I admit that her power is extensive, almost all-pervading; but what has her sovereign sway effected upon the destinies of man? She has adjusted ornaments, and selected colors; she has clothed and unclothed thousands, and arrayed multitudes in her own livery-but never has fashion bestowed dignity or peace of mind upon one single individual of the whole family of man.

It would be an insult to the nature and the power of religion to proceed further with the comparison. Can that which relates merely to the body, which is fleeting as a breath, and unstable as the shadow of a cloud, deter from what is pure, immortal, and

divine?

Still I am aware it is easy, in the solitude of the chamber, or in the privacy of domestic life, to think and speak in this exalted strain, and yet to go into the society of the fashionable, the correct, and the worldly-minded, who have never felt the necessity of being religious, and to be suddenly brought, by the chilling influence of their reasoning or their satire, to conclude that the convenient season for you to admit the claims of religion upon your heart and life, has not yet arrived.

I believe the most dangerous influence, which society exercises upon young women, is derived from worldly-minded persons, of strong common sense, who are fashionable in their appearance, generally correct in their conduct, and amiable and attractive in their manners and conversation. Young women guardedly and respectably brought up see little of vice, and know little of

"The thousand paths which slope the way to sin." They are consequently comparatively unacquainted with the beginnings of evil, and still less so with those dark passages of life, to which such beginnings are calculated to lead. It follows, therefore, that, except when under the influence of strong convictions,

they may be said to be ignorant of the real necessity of religion. It is but natural then, that those correct and well-bred persons, to whom allusion has been made, who pass on from the cradle to the brink of the grave, treating religion with respect, as a good thing for the poor and the disconsolate, but altogether unnecessary for them, should appear, on a slight examination of the subject, to be living in a much more enviable state, than those who believe themselves called upon to renounce the world and its vanities, and devote their time and their talents, their energies and their affections, to a cause which the worldly-minded regard, at best, as visionary and wild.

I have spoken of such persons passing on to the brink of the grave, and I have used this expression, because, I believe the grave has terrors, even to them; that when one earthly hold after another gives way, and health declines, and fashionable friends fall off, and death sits beckoning on the tombstones of their newly-buried associates and relatives; I believe there is often a fearful questioning, about the realities of eternal things, and chiefly about the religion, which in idea they had set apart for the poor, the aged, and the disconsolate, but would none

of it themselves.

Yes, I believe, if the young could witness the solitude of such persons, could visit their chambers of sickness, and gain admittance to the secret counsels of their souls, they would find there an aching void, a want, a destitution, which the wealth and the fashion, the pomp and the glory of the whole habitable world would be insufficient to supply.

It is often secretly objected by young people, that, by making a profession of religion they should be brought into fellowship and association with vulgar persons: in answer to which argument, it would be easy to show that nothing can be more vulgar than vice, to say nothing of worldly-mindedness. It is, however, more to the purpose to endeavor to convince them, that true religion is so purifying to its own nature, as to be capable of elevating and refining minds which have

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