To you, young men, the subject is ver Your habits are forming; and on formi your usefulness and respectability, your time and in eternity, greatly depend. T of strong drink will invite you; refuse t way with them. Beware of dram-dri member it is by tasting and tasting, th gains strength. The oftener the appetite the greater the thirst for it, till the lurki ty becomes so strong as to captivate th As you value your comfort and best i the company, shun the places where te drink await you. Bear in mind, that the di ly-very rarely, relinquishes the prac grave consign his person and his name When the undeniable messenger is sent awful is the consideration of the script tion,-" The drunkard cannot inherit of God!"

We shall close these remarks with ex solicitude for those of the intemperate hand they may fall. May you listen to tion of your own understandings, and resume the energy, the resolution, and th nity of man. Resist the temptations hel Let nothing induce you to tamper with of your happiness. Go not near it. T as the image of death. The success will give you assurance of that of a week, of another; one month, of anoth year of another. Have you a sense of Look to the pardoning mercy of God. sense of weakness? Rely on the power

ON

SELF-EXAMINATION.

No. 9.

NEW YORK:

TO BE HAD AT THE BOOKSTORE OF MAHLON DAY,

No. 372 Peari-street.

IN this age of general inquiry, ignor teemed dishonourable. In almost every so ledge, there is a contest for superiority. and intellectual attainments are never to lued. Knowledge is excellent. But, h the period before tongues shall cease, ledge shall vanish away!"

Shall we then esteem it dishonourable rant in any thing which relates to life an to taste and science, and not feel ashame ignorance of our own hearts?

To have a flourishing estate, and a m der; to keep exact accounts with a stew reckoning with our Maker; to have an acc ledge of loss or gain in our business, and t terly ignorant whether our spiritual conc proving or declining, is a wretched misca the comparative value of things. To be tention on objects in an opposite propor importance, is surely no proof that our improved our judgment.

Man is favoured with a capacity to ref that is done within him; can discern th of his soul, and is acquainted with his ov

oughts be kept within due bounds, how can a pror bias be given to the affections, if this capacity of scerning, if this faculty of inspection, be not kept regular exercise? A superficial glance, a casual ok, is not enough for a thing so deceitful as the Iman heart.

We should examine not only our conduct, but our inions; not only our faults, but our prejudices; ot only our propensities, but our judgments. Our tions themselves will be obvious enough; it is our tentions that require the scrutiny. These we ould follow up to their remotest springs, scrutinize their deepest recesses. "What I know not, teach ou me,” should be our constant petition in all our searches.

Did we turn our thoughts inward, it would abate uch of that self-satisfaction, with which we swallow he flattery of others. Flattery hurts not him who atters not himself. If we strictly examined our moaves, we should frequently blush at the praises our ctions receive. Let us then conscientiously inquire, not only what we do, but whence and why we do it, rom what motive and for what end.

Self-inspection, by showing us our faults, preserves s from self-conceit. Self-acquaintance will give us far more deep and intimate knowledge of our own errors, than we can possibly have, with all the inquisitiveness of an idle curiosity, of the errors of others. We are eager enough to blame them without nowing their motives. We are no less eager to vindicate ourselves, though we cannot be entirely ignorant of our own. An impartial review of our own infirmities, is the likeliest way to make us tender and ompassionate to those of others.

To be delighted at finding that people think better

of us than we are conscious of deserving to rejoice in the success of our own self-c

To live at random, is not the life of much less of an immortal, least of all of a ble being. To be every hour liable to out any habitual preparation for it; to we shall exist through all the countless ag ty, and yet to make little inquiry whethe nity is likely to be happy or miserable, i siderateness of which he who lives witho mination is always guilty.

For want of a strict acquaintance with we remain in much ignorance of our meet with cheerfulness even the ordinary Nursed in the lap of luxury, we entertai nite notion that we have but a loose world, and on the things that belong to some accident take away not the world, b fle on which we thought we set but little we possesed it, and we find to our astonishm hold not the world only, but even this tri sion, with a pretty tight grasp. Such d our self-ignorance, if they do not serve to at least to humble us.

There is a spurious sort of self-examin does not serve to enlighten, but to blind. who has left off some notorious vice, who ed some shades of a glaring sin, or subst outward forms in the place of real rel with pleasure on his change of characte ceives himself by taking his standard from conduct, or from the character of men

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