are formed by the morality of the gofpel, they muft, unless they wish to be ftigmatized as profligates, behave with fome degree of decorum. Where the conduct is uniform and confiftent, charity, I allow, and even juftice will lead us to put the best construction upon the motive: but when we see men uneafy under restraints, and continually writing in favour of vices which they dare not openly practise, we are justified in imputing their fobriety not to principle, but to the circumstances attending their fituation. If, fome of thofe gentlemen who have deferted the Chriftian miniftry, and commenced profeffed infidels, had acted years ago as licentioufly as they have done of late, they must have quitted their fituation fooner, and were they now to leave their country and connexions, and enter into fuch a ftate of fociety as would comport with their prefent wifhes, their conduct would be more licentious than it is.

a nation.

On thefe principles that great and excellent man, Prefident WASHINGTON, in his farewel addrefs to the people of the United States, acknowledges the neceffity of religion to the well-being of "Of all the difpofitions and habits "which lead to political profperity," he fays, "Religion and morality are indifpenfable fupports. "In vain would that man claim the tribute of pa"triotifm, who fhould labour to fubvert these great "pillars of human happinefs, thefe firmeft props "of men and citizens. The mere politician, equal"ly with the pious man, ought to refpect and to "cherish them. A volume could not trace all "their connexions with private and public felicity. "Let it be fimply afked, where is the fecurity for property, for reputation, for life, if the fenfe of

"religious obligation defert the oaths, which are "the inftruments of investigation in the courts of justice? And let us with caution indulge the fuppofition, that morality can be maintained "without religion.-Whatever may be conceded to the influence of refined education on minds "of peculiar ftructure; reafon and experience "both forbid us to expect, that national morality "can prevail in exclufion of religious principle."

Upon the whole, the evidence of this chapter proves that Christianity is not only a living principle of virtue in good men, but affords this farther bleffing to fociety, that it reftrains the vices of the bad. It is a tree of life whofe fruit is immortality, and whofe very leaves are for the healing of the nations.

CHA P. VII.

Chriftianity is a fource of happiness to individuals and fociety: but Deifm leaves both the one and the other without hope.

THOUG

HOUGH the happiness of creatures be not admitted to be the final end of God's moral government, yet it is freely allowed to occupy an important place in the fyftem. God is good; and his goodness appears in his having fo blended the honour of his name with the felicity of his creatures, that in feeking the one they should find the In fo important a light do we confider human happiness as to be willing to allow that to be the true religion which is moft adapted to promote it.

other.

To form an accurate judgment on this fubject, it is neceffary to afcertain wherein happinefs confifts. We ought neither to expect nor defire in the prefent life fuch a ftate of mind as wholly excludes painful fenfations. Had we lefs of the exercises of godly forrow, our facred pleasures would be fewer than they are; or were we unacquainted with the afflictions common to men, we fhould be lefs able to fympathize with them; which would be injurious not only to fociety, but to ourselves, as it would deprive us of one of the richest sources of enjoyment.

Mr. Hume, in one of his effays, very properly called The Sceptic, feems to think that happiness lies in having one's inclinations gratified; and as different men have different inclinations, and even the fame men at different times, that may be happinefs in one cafe which is mifery in another. This fceptical writer, however, would hardly deny that in happiness, as in other things, there is a falfe and a true, an imaginary and a real; or that a ftudied indulgence of the appetites and paffions, though it fhould promote the one, would destroy the other. The light of nature, as acknowledged even by deifts, teaches that felf-denial, in many cafes, is neceffary to felf-prefervation; and that to act a contrary part would be to ruin our peace and deftroy our health.* I prefume it will be granted that no definition of happiness can be complete, which includes not peace of mind, which admits not of perpetuity, or which answers not the neceffities and miferies of human life.

But if nothing deferve the name of happiness

which does not include peace of mind, all criminal pleafure is at once excluded. Could a life of unchaftity, intrigue, difhonour and disappointed pride, like that of Rousseau, be a happy life? No, amidst the brilliancy of his talents, remorfe, fhame, confcious meannefs, and the dread of a hereafter, muft corrode his heart, and render him a ftranger to peace. Contraft with the life of this man that of Howard. Pious, temperate, juft, and benevolent, he lived for the good of mankind. His happiness confifted in ferving his generation by the will of God. If all men were like Rouffeau, the world would be much more miferable than it is: If all were like Howard, it would be much more happy. Rouffeau, governed by the love of fame, is fretful, and peevish, and never fatisfied with the treatment he receives: Howard, governed by the love of mercy, fhrinks from applaufe, with this modeft and juft reflection, "Alas, our best performances have fuch a mixture of fin and folly, that praife is vanity, and presumption, and pain to a thinking mind." Rouffeau, after a life of debauchery and fhame, confeffes it to the world, and makes a merit of his confeffion, and even prefumptuously supposes that it will avail him before the Judge of all: Howard, after a life of fingular devotednefs to God, and benevolence to men, accounted himself an unprofitable fervant, leaving this for his motto, his laft teftimony, CHRIST IŞ MY HOPE. Can there be any doubt which of the two, was the happieft man?

Further, if nothing amounts to real happiness which admits not of perpetuity, all natural pleasure, when weighed against the hopes and joys of the gofod, will be found wanting. It is an expreffive

characteristic of the good things of this life, that they all perish with the ufing. The charms of youth and beauty quickly fade. The power of relifhing natural enjoyments is foon gone. The pleasures of active life, of building, planting, forming schemes, and achieving enterprizes foon follow. In old age none of them will flourish; and in death they are exterminated. The mighty man, and the man of war, the judge and the prophet, and the prudent, and the ancient, the captain of fifty, and the honourable man, and the counsellor, and the cunning artificer, and the eloquent orator, all defcend in one undif tinguished mafs into oblivion. And as this is a truth which no man can difpute; thofe who have no profpects of a higher nature must often feel themselves unhappy. Contraft with this the joys of the gospel. Thefe, instead of being diminished by time, are often encreased. To them the foil of age is friendly. While nature has been fading, and perishing by flow degrees, how often have we feen faith, hope, love, patience, and refignation to God in full bloom. Who but Chriftians can contemplate the lofs of all prefent enjoyments with fatisfaction? Who elfe can view death, judgment, and eternity with defire? I appeal to the hearts of unbelievers, Whether they have not many mifgivings and revoltings within them; and whether in the hour of folitary reflection they have not fighed the wish of Balaam, Let me die the death of • the righteous, and let my laft end be like his !

It is obfervable that even Rouffeau himself, though the language certainly did not become his lips, affected to derive confolation in advanced life from Chriftian principles. In a Letter to Voltaire he fays, "I cannot help remarking, Sir, a very