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at that animosity, which hath deprived another of existence.
“ There lies the man with whom I contended, silent 6 and mute for ever! How poor is the advantage which “ I now enjoy! He is fallen, and I am about to follow “ him. In a short time we thall be laid together! “ Had he not his virtues and good qualities as well as I? " When we shall both appear before the judgment-seat
of God, shall I be found innocent, and free of blame, “ for all the enmity I have borne to him?"
My friends, let the anticipation of such sentiments serve now to cool the heat of anger, and allay the fierceness of resentment. Let us look upon this world as a Itate of trial. Elevated by such sentiments, our minds will become calm and fedate. We shall look down, as from a superior station, on the petty strifes of this world. They are the selfish, the sensual, and the vain, who are most subject to the undue influence of pasion. They are linked so closely to the world; by so many fides they touch every object, and every person around them, that they are perpetually hurt, and perpetually hurting others. But the spirit of TRUE RELIGION removes us to a proper distance from the grating objects of worldly contention. It leaves us sufficiently connected with the world, for acting our part in it with propriety; but difengages us from it so far, as to weaken its power of difturbing our tranquillity. It inspires magnanimity; and magnanimity always breathes gentleness. It leads us to view the follies of men with pity, not with rancour; and to treat, with the mildness of a fuperiour nature, what in little minds would call forth all the bitterness of pasion.
5 B 2
A pallid youth, beneath a Made,
“ Forbear the Harlot's falfe embrace,
RELIGION is accused of insufferable severity, in prohibiting enjoyment; and the old, when they offer their admonitions, are upbraided with having forgot that they once were young. And yet, my friends, to what do the restraints of RELIGION, and the counsels of AGE, with respect to pleasure amount? They may be all comprised in a few words, " NOT HURT YOUR“ SELVES, AND NOT TO HURT OTHERS" by your pursuit of pleasure. Within these bounds plea
Sure fure is lawful; beyond them, it becomes criminal, because it is ruinous. Are these restraints any other, than those a wise man would choose to impose on himself ? RELIGION, or PHILOSOPHY, calls you not to renounce pleasure, but teaches you how to enjoy it. Instead of abridging it, we exlıort you to pursue it with safety. We propose measures for securing its possession, and for prolonging its duration. Though she may appear to contract the bounds of enjoyment, you will upon reflection find, that in truth she enlarges them: what is delightful in human enjoyment she readily allows, and not only allows, but heightens by that grateful relish which a good conscience gives to every pleasure, and not only heightens, but adds, when correcting the excess of some passions, she gives room for the growth of others. Ainid the turbulence of riot and the fumes of intoxication, unknown are the pleasures of generous friendship, heart-felt love, and domestic fociety; unknown the conscious satisfaction which accompany honourable pursuits, and the justly acquired efteçm of those who surround us.
To aim at a constant succession of high and vivid sensations of pleasure; is an idea of happiness altogether chimerical. Calm and temperate enjoyment is the utmost ។ 7.
that is allotted to råan. Beyond this, we struggle in vain to raise our state; and, in fact, depress our joys, by endeavouring to heighten them.
Instead of those fallacious hopes of perpetual festivity, with which the world would allure us, RELIGION confers upon us a cheerful tranquillity. Instead of dazzling us with meteors of joy, which sparkle and expire, it fheds around us a calm and steady light. Recollect
lect your own feelings. Inquire on what occafions you have felt the truest satisfaction ; whether days intermixed with pleasure and business have not left behind them a more agreeable remembrance, than whole nights of licentiousness and riot.
Look round you on the world; reflect on the different societies which have fallen under your obfervation; and think who among them enjoy life to most advantage; whether they who, encircled by gay companions, are constantly fatiguing themselves in quest of pleasure; or they to whom pleasure comes unsought, in the course of active, virtuous, and manly life.
It is an invariable law of our present condition, that every pleasure which is pursued to excess, converts itself to a poison. In all the pleasures of sense, it is apparent, that only when indulged within certain limits, they con