tion, depends on the part they act - on their conduct.

Let them be a supine, indolent race, averse to rational inquiries to all ferious application-let it be their business to divert themselves, to give a loose to fancy and appetite-let all their schemes be those of felf-indulgence, and their life a round of vanity and sensuality; fad must be the condition of the nation to which they belong! throughout it must be disorder and confufion-it must have the worst to fear from its more powerful neighbours.

And as, in all countries, they who are diftinguished by their rank or fortune, have their post, their duty, their talk for the common good as to discharge this requires many accomplishments, the attainment of which is, matter of much attention and pains, requires an improved understanding, command of passions, an integrity and refolution, which only can be preferved by an habitual seriousness and reflection-as they cannot fail in their parts, cannot misemploy their leisure, and unfit themselves for, or be negligent in the fervice appointed them, but their country muft suffer grievously in its moft valuable interests; the diligence they should use, the little time they have to trifle away is evident: it is most evident under what obligations they are, not to abandon themselves to merely animal gratifications, and the pleasures of sense to floth and inactivity.

Nor is it only from the omiffion of what they ought to perform, that the public will in this cafe fuffer, but from the example they fet. An insensibility that they are to live to any useful purposes a thoughtlesfnefs of their having any thing to mind but their humour and liking-a gross carelesfnefs how their days pass, cannot appear amongst those of higher rank, but the infection will spread itself among those of a lower; these will defire to be as lazy and worthless as their fuperiors to have the fame share of mirth and jollity-to be of as little consequence to the public.

That this will be the cafe, is as certain, as experience can make any thing. It has been, and is, every where, found, that where they, who have the wealth, and are therefore supposed, though very unreasonably, to have the sense of a nation, treat their time as of no account, only think of making it fubfervient to their excesses, their vanity, or their sports; the fame wrong notions soon spread among their inferiors.

The populace, indeed, cannot be quite so diffolute-they cannot be so immersed in floth and sensuality, as the richer part of a nation, because their circumstances permit it not: their maintenance must cost them fome care and pains, but they will take as little as they can they will, as far as is in their power, have their fill of what their betters teach them to be the comforts of life, the enjoyments proper for reasonable creatures-they cannot debauch themselves in the more elegant and expenfive ways, but they will in those which suit their education and condition--they cannot be wholly useless, but if they make themselves of any fervice, it fhall only be, because they are paid for it, because they cannot be fupported without it.

And how can we expect that things should be otherwise? It is not, upon the lowest computation, one in a hundred who forms his manners upon the principles of reason. Example, customary practice govern us. And, as they, who are more efpecially dependent upon others, have it taught them, from their very infancy, to respect those on whom they depend-to observe them to be directed by them; no wonder that they should be fond of imitating them, as far as their situation admits; no wonder that they should copy their follies, since that they can do most eafily, and that most suits their natural depravity.

But to him, whose industry is his fupport, I would observe: he should not think, that, if they, who enjoy the plenty he wants, are prodigal of their time-misemploy it-waste it; their abuse of it will at all excuse his. He cannot poffibly be ignorant how unfitting such a waste of time is -how much good it hinders-how much evil it occafions and how much a greater fufferer he will be from it, than those who are in more plentiful circumstances.

And let it be confidered, by both high and low, rich and poor, that there can be nothing so becoming them, there can be nothing that will give them so solid, fo lasting a fatisfaction, as to be employed in serving mankind-in furthering their happiness. What thought can we entertain more honourable with respect to God himfelf, than that "his mercy is over all his "works"-that his goodness is continually displaying itself through the whole extent of being that the unthankful and the evil he not only forbears, but still feeks to awaken to a due acknowledgment of him-to a just sense of their true interest,

First, there is not the uncertainty here supposed. With regard to those things, which call us to thoughts very different from that of favouring ourselves-which should withdraw our attention from our own will, our own liking-which suggest. us quite other confiderations than of taking our ease, and indulging our appetites -which should make the animal life the leaft of our concern-which should render us only folicitous to purify ourselves, and be useful to our fellow-creatures; with regard to these things, I say, we have either absolute certainty, or the highest degree of probability.

To have produced so much beauty and order, as every where discover themselves, intelligence was not only requifite, but great wisdom and power. The beneficial effects naturally resulting from the things thus beautifully formed and orderly difposed, demonstrate the goodness, as well as the wisdom and power of their author.

That the benefits he designed, should conftantly take place, must, as he is a good being, be agreeable to his will; aad whatever hinders their taking effect, must be dijagreeable to it.

We cannot have

a furer mark of what pleases him, than its being productive of happiness; and whatever has mifery accompanying it, carries with it the clearest proof of its displeasing him.

A virtuous practice greatly furthering the happiness of mankind, must be pleasing 10 their Maker; a vicious one must displease bim, as it necessarily obstructs their hap. pinefs.

If from any accidental indisposition of things, as from the number of the criminal, virtue should bere miss its reward, there is great likelihood that it will elsewhere receive it; and, if vice, by a like accident, should, in particular instances, not carry with it those marks of its offending the Governor of the world, which it in mot cafes bears, there is the bigbest probability that it will have its punishment in some future ftate. There is that probability in favour of virtue, not only from what our reafonings on the justice and goodness of God induce us to think it has to expect from him, but also from the visible manner in which he fignifies his approbation of it. He has impressed a sense of its worth on the minds of all mankind-he has made fatisfaction inseparable from a conformity to-he has appointed many advantages,

in the ordinary course of things, its attendants, which seem concurring afsurances, that to whatsoever disadvantages it may now, occasionally expose us, they will be at length fully recompenfed. And there is the probability I have mentioned, that the guilty will not be always without a punishment adequate to their crimes, not only from the apprehenfions we may fitly entertain of a just Governor of the universe; but, also, from the manner in which he, to the notice of all men, expresses his abhorrence of vice: annexing to many crimes immediate inconveniencies-giving others a very short respite from the severeft diftress, the painfullest diseases-allowing none to have our reason and confcience on their side, to be approved by us in our hours of feriousness and calm reflection.

Virtue is, evidently, preserved and pro. moted by frequent confideration-by diligence and application-by the denial of our appetites-by the restraint of our inclinations-by a constant watchfulness over our passions-by cherishing in ourselves sentiments of humanity and benevolence. Vice is, as manifestly, produced, and confirmed by inattention-by fupineness and carelessness-by favouring our appetites-by consulting rather what we are disposed to, than what is best for us, rather what inclination, than what reason suggests-by an attachment to the fatisfaction of the present moment, to our immediate profit or convenience-by adopting narrow, selfish principles.

Thus it will appear, that there is by no means an uncertainty in all things. Most certain it is from whence virtue has its security and improvement. Equally certain is it how we become bad, and how we are made worse. Virtue has, in the nature of things, a reward of which it cannot be deprived, and vice as fure a punishment. All those accidents which obstruct either the advantages suiting a virtuous practice, or the fufferings that a vicious one ought to feel, may fitly carry our thoughts to fome future state,

when each will have its full defert from that Being, who has so clearly expressed as well his approbation of virtue, as his abhorrence of vice; and whose goodness, wisdom and power, as they admit of demonstration, so they cannot but be believed to concur in bestowing those rewards and punishments, which will be most for the M 3

welfare of the noblest part of the creation, the intelligent part of it.

But if there were the uncertainty that is not; the right consequence would not be, Favour yourself: it would be, Secure yourself: Provide against the worst. Let your present enjoyments be directed by the influence they may have on your future happiness: confider the whole possible extent of your exiftence, aud forego the fatisfaction of a few moments, rather than hazard the lofs of a good that may continue for endless ages.

Such feem the proper inferences in this cafe; and the security of ourselves is very unlikely to be effected by favouring ourselves: the result of this, in a remoter period, may, with the highest degree of probability, be conjectured from what is, every day, experienced.

Bear and forbear, is the lesson for him who merely seeks to give his prefent life all the comfort in his power. Great inconveniences we cannot even here avoid, but by fubmitting to lesser.

Freedom from pain is the price of the enjoyments we deny ourselves; and strength of body purchased by the exercise that fo severely fatigues it.

To what fleepless nights would he be condemned, whose ease throughout the day was to have no interruption? How little relish should we have of our food, were we to know nothing of the disquiet of hunger? The man who would most taite the gratifications of fenfe, must be the most sparing in his application to them; thence it is they not only are heightened, but continued to us. It seems the condition of our being, that we should have no pleasure gratis that we should pay for each, before or after its enjoyment. To decline whatever we could be less pleased with, is the surest way to increase both the number of our sufferings, and their weight.

What can be more precarious than the continuance of human life? Who in his twentieth year acknowledges not, how uncertain it is whether he shall fee his fortieth? Yet no one of common prudence feeks barely to crowd as much fatisfaction into his life, as can confift with his reach ing that period: there is no prudent man but denies himself many things, in hopes of attaining a much longer term.

We must unusually fail in the love of our children, if we would not pursue their welfare, in the fame way by which we judge

our own beft confulted. But where is the advocate for "Favour yourself, fince all

things are uncertain," who, if difcretion makes any part of his character, governs himself by that principle in their education-who does not restrain them in a thousand instances? while yet the uneasiness it gives, and the tears it costs them, may probably never find that very small recompence, which must be the utmost he can propose from it, I say, this recompence may, probably, never be found; a late eminent mathematician having, upon an exact calculation, observed, that one half of those that are born, are dead in seventeen years time.

Some claim to a public spirit, to a love of their country, we find made by the generality of us, even in this very profligate age. But from him, whose rule it is to favour himself, the public can have nothing to expect. Were this the prevailing principle among us, 'tis obvious how little regard would be shewn to the com

mon welfare.

All of the learned professions would regulate their application, by its subserviency to their maintenance, and think they had nothing so much to study, as how to make their fortune.

Soldier and failor would have no notion of any honour distinct from their advantage -of any obligation they could be under, when their pay might be safe, to endanger their perfons.

The people would judge none so fit to represent them, as they who had been at the greatest expence in corrupting them: and the representatives of the people would fee no reason why the whole of what was to be gained should go to their conflituents.

In short, nothing but fupineness and floth-an attachment to their ease, and the gratification of their fenfes-low, unmanly views-pursuits throughout the most selfish and fordid could prevail, among all orders and degrees of men, in any country, where the received doctrine was, favour yourself.

Hence certainly is it, that not only the better constituted governments, but even the nations of a less refined policy, have encouraged so much an indifference to the scanty portion of life here allotted us to the continuance, the ease, the conveniences of it; exciting, by various methods, each member of the community, to have chiefly at heart the public interest-to be ever di

ligent and active in promoting it-to fubmit to any difficulties for the fervice of his country, and to despise death in its defence.

Nor do we, universally, esteem any characters more, than those of the perfons who have diftinguished themselves by their difinterestedness-by their zeal for the common good-by their flighting all private advantages that came in competition with it.

What has been the language of the more generous Heathen, but the very reverse of Favour thyself? Plato advises his friend Archytas to confider "that we are not born for ourselves alone-that our " country, our parents, our friends have " their refpective claims upon us." ix. p. 358. vol. 3.

Epift.

Aristotle, in fettling the true difference between the lawful and culpable love of purselves, obferves, that such love of ourselves is, undoubtedly, blameable, as induces us to feek as large a share as may be, of wealth, honour, and sensual pleafure, He, afterwards, confiders a life of reason and virtue, as the proper life of a man, and pronounces him the true lover of himself, who makes such a life his care.

στ

He goes on, "When all are intent on "the practice of what is right, and each " lays hirmfelf out on the worthiest actions, "the public welfare will, thereby, be ef"fectually provided for, and every private "perfon consult his own greatest happi" ness. It is most truly faid of the good man, that he will serve his friends and "his country will do it, even at the expence of his life. For, as to wealth, " honour, and all those other goods about "which there is so much stir in the world, " he will have no regard to them, when "they come into competition with the dif* charge of his duty. He will rather chuse " to live one year well, than many at ran* dom. He is juftly thought the good man, " who has nothing so much at heart, as "how to act rightly."

To mention another Greek writer;

We are born, fays the excellent emperor Antoninus, to assist each other, 1. 2. His counsel is, " Whatsoever, you "do, do it with a view to your being a "good man; good, not in the ordinary, " but in the strict and proper sense of the " word," 1. iv. §. 10. In this delight, in "this repofe yourself, in passing from one " useful action to another; still mindful of "the Deity." 1. vi. §. 7.

" Whatsoever I do, says he, by myself. " or the assistance of others, ought wholly to be directed by what the common advantage requires." 1. vii. §. 5.

"

"

He, elfewhere, censures every action of ours, that has no reference either immediately, or more remotely, to the duties of focial life. 1. ix. §. 23. To despise, says Tully, and make no account of pleasure, life, wealth, in comparison of the public welfare, is the part of a great and generous mind.- A life of toil and trouble in order to promote, if possible, the good of all mankind, would be much more agreeable to nature, than to pass one's days in folitude, not only without any care, but enjoying the greatest pleasures, and having every thing could be wanted at command. De Off. 1. iii. 283, 284.

We are all, according to Seneca, members of one great body, Ep. 95. We must consult the happiness of others, if we would our own. In his treatise of a Happy Life, mentioning what the man must be, who may hope to pass hence to the abodes of the celestial beings; part of his defcription of him is, "That he lives as if he knew "himselfborn for others-confults in all he "does the approbation of his confcience" regulates his every action by confidering " it as well known to the public, as it is to "himself-treats the whole world as his "country-regards the gods as present "wherever he is, and as remarking what" ever he acts and speaks."

True happiness is, throughout this author's works, confidered as derived from virtue-from the steady pursuit of what is right and our duty.

These reflections will, I hope, appear not improperly introducing the confideration of the part we have to act as expectants of happiness in a future state; the subject of the following essay.

This expectation does not indeed furnish any employment of our time that would not be comprehended under the heads on which I have already enlarged; but it is the strongest possible enforcement of what they teach us.

Can I suppose that beyond the grave there is any happiness prepared for me, if I live unmindful of the privileges here vouchsafed me-if, when I am placed above the beafts, I will put myself upon a level with them if that spiritual part of me, which makes me a fit subject for this M4 happiness,

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