extravagance, is the defire of making a figure in the world. In this polished age a general attention is paid to the cultivation of exterior accomplishments. Much has been faid concerning the graces; and agreeable, and even ufeful, as they undoubtedly are, a more than reasonable stress has been laid upon them. Let me exhort you, my brethren, to carry your tafte for a decent appearance and graceful manners beyond mere externals, and to be, at leaft, as much concerned to make a decent and reputable appearance in your moral conduct as in your drefs, your habitations, or your exterior behaviour. So fhall your virtuous manners produce you a plentiful harvest of reputation whilst you live, and fecure you the honour of a fair fame after your decease; for the memory of the righteous is bleffed.

I must not conclude without adding, that the fame virtues which will, in the natural courfe of things, procure you the efteem and respect of mankind, will alfo lay a fure foundation for thofe pure pleasures which refult from the consciousness of having merited the esteem you have acquired-a consciousness which far outweighs the fatisfaction arifing from the applause of men, and which, if this fhould at any time, through prejudice or caprice, be withheld, will abundantly repay you for the disappointment. At the fame time, they will not fail to obtain for you the approbation of the Supreme Infallible Judge of merit, and to fe cure to you thofe everlasting honours and rewards which he has promised for good men in the future world.

PRACTICAL MORALITY, NO. I.

Being moral Extracts from the writings of Eminent men. THE IMPORTANCE OF SOCIAL HARMONY TO THE HAPPINESS OF LIFE.

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Written by Dr. Enfield.

T will be wholly unneceffary to use many words in order to fhew how neceffary brotherly love and unity are to the happinefs both of great and fmall communities. We need look no further than among our own immediate acquaintance to be fatisfied, that domeftic harmony or difcord is of more weight in the fcale of focial happiness or mifery than all other circumstances taken together. Who can pafs a day without feeling the juftnefs of Solomon's obfervation-"Better is a dinner of herbs where love is, than a stalled ox and hatred therewith?" Pleasures and pains of this kind are ftrongly felt by individuals, and have a powerful tendency to diffufe themfelves. A glad and benevolent countenance indicating a mind pleased with itself and with all around it, sheds beams of joy and fatisfaction on a whole cir

cle. On the contrary, a louring brow denoting anger, difcon tent, and ill-will, blafts the pleasures of a whole circle, even though met for the purpose of feftivity. Nor does it fare better with the malevolent being himself than with the victims of his fpite and ill-humour. If there be within the compass of human depravity fuch a thing as the pleasure of tormenting, it can only be a temporary respite from internal anguish, and must ever be fucceeded by the horrors of remorfe and felf-condemnation. That tyrant, who faid of his people-" Let them hate me, provided they fear me," never, we may be affured, felt one eafy or happy moment. A greater punishment could not be inflicted upon any rational being than that he should be rendered incapable of lov ing; nor can a more lively idea be formed of the wretchedness, as well as the depravity, of the prince of evil demons, than that fuggefted by the poet, when he makes him fay-" Evil, be thou my good."

It may perhaps be said, that the malignant paffions, hurtful as they are to the peace and happiness of mankind, are yet natural; and that, as long as the feveral inclinations and interests of mankind continue to thwart each other as they do at present, there is little reason to expect that the world will ever become that scene of univerfal love and kindness which is fo much to be defired. But in reply to this-which, by the way, is an objection that lies equally against all attempts to improve our nature in any other refpect-it can only be neceffary to appeal to facts. Let those who are difpofed to think and fpeak thus defpairingly of human nature, obferve whether there is not in reality a great difference among mankind with refpect to the terms on which they live with one another, and the degree of peace and unity which they maintain in their focial connexions. Look around among families, and remark whether, in the conjugal relation, you do not fee fome perfons continually vexing and provoking each other by contentions on the most trifling fubjects, and hereby making their home intolerable to themselves, and to all who are connected with them; while others, by mutual compliances, kind offices, and words and looks of love, render their union the happiest of all human ties. Again, with refpect to the relation between parents and children, is it not in fome families, by tyranny and fternnefs on the one fide, and disobedience and ill-humour on the other, rendered a fource of the bittereft vexation; whilst, in others, the kind and gentle rule of the parents, repaid by the affectionate attachment and willing obedience of the children, produces the fweeteft delights and dearest comforts? In the connexion between brothers and fifters, and the various branches of kindred, is it not continually feen that fome, the nearer they are brought by nature, are fet the more diftant in affection through little jealoufies, and petty jars and rivalthips; whilst others, drawn clofe by the bands of love as well as of relationship, dwell together in that firm union which, amidst the viciffitudes of this

world, will prove the fureft fupport in adverfity, as well as the faireft ornament and dearest comfort of profperity? Of those who are affociated by fituation and employment, fuch as partners in bufinefs, fellow-labourers, or fellow-fervants, do not fome appear to make it their study to render each other's lives as uncomfortable as poffible by all kinds of vexations and ill-offices; while others take pleafure in lightening their common burdens, and fweetening their common toils, by mutual cheerfulness and goodhumour, and by reciprocal acts of kind affistance and service? In the more extended relations of neighbours, townfmen, and fellow-citizens, the fame contrast is obfervable between those who treat each other as rivals and enemies, and those who regard one another as friends and brethren.

Since, then, examples fo abundant are perpetually before us of the mischief and deformity of hatred and contention, and of the beauty and advantage of love and concord; and fince it cannot be afferted that it is not in the power of men, if they choose it, to "dwell together in unity," we have certainly no right to complain of the evils of life till we have done our part to remove this principal fource of them. Would we find a heaven upon earth, let us at least bring no bad and malignant paffions to dif turb its felicity; let us not join in creating the evils we lament; but rather engage with all our might in making the noble experiment how nearly this ftate of being, imperfect as it is, may be brought to resemble that glorious and happy ftate hereafter, to the bleffings of which we all afpire. We may be affured, that fuch an attempt to anticipate the felicities of heaven will be the most effectual method of preparing ourfelves for the actual enjoyment of them.

And we have every encouragement to hope, that a fincere and hearty endeavour to amend ourselves and others in this respect will be attended with confiderable fuccefs. The spirit of benevolence has frequently been diffufed over large focieties of men, and has in fact produced among them the happy fruits which were to be expected. It was evidently the leading purpofe of the Author of our religion to inculcate this fpirit in its greatest force and purity. The new commandment which he gave his followers' was, "that they fhould love one another." The firft ages of the christian church afforded many delightful examples of mutual affection and unanimity. "See, how thefe Chriftians love one another," was the exclamation of their enemies, when they obferved the harmony which fubfifted among them in the midst of their fufferings. And if the fimple and beneficent institution of christianity, long fince debased by the mixture of state policy, myftery, and bigotry, has been incapable of exerting, to the fulleft extent, its divine influence in harmonizing the tempers and foftening the manners of men; yet no age has paffed in which its genuine characters have not been ftrikingly displayed in individuals, in which its power has not been in fome degree visible in

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communities. The brotherly love which has cemented various of its fects, has been, and ftill is, remarkable; and we may obferve in our own country a pleafing example of its prevalence in that community which diftinguishes itself by no other title than that of friends. If the spirit of peace and unity has among them done much towards extinguishing public and private contention, family quarrels, law-fuits, and party animofities; if it has bound them together, like members of one household, mutually aiding and comforting each other under wordly loffes and diftreffes of every kind, why fhould not other chriftian focieties, and indeed the whole race of mankind, adopt a temper fo manifeftly tending to improve the condition of human beings here on earth?

But to us as individuals, whofe fituation affords us little opportunity of introducing changes in the conduct and opinions of men in general, the great concern is to rectify our own hearts, and afford good examples to the small circle with which we are connected.

Our state in this life refembles that of paffengers in a crowded ftreet. Every one, purfuing the way in which bufinefs or plea-. fure leads him, meets with obftacles and interruptions from others. bent upon the fame errand. If all refolve to keep their road directly onward, without the least attention to others, neither yielding a little to let them pafs, nor regulating their steps and motions in fome correfpondence with those of the reft, universal confusion must enfue, and none will be able to advance with tolerable speed. Whereas, if every one attends a little to the accommodation of his neighbour as well as his own, and complies with fuch rules as are laid down for the general advantage, all may proceed with reafonable convenience and expedition. In the march of life, no one's path lies fo clear as not in fome degree to crofs another's; and if each is determined, with unyielding sturdinefs, to keep his own line, it is impoffible but he must both give and receive many a rude fhock.

It appears, then, that the most effential step towards general harmony and unity is, that all of us fhould accustom ourselves to the controul of that felfifb fpirit which feeks its own gratification at the expence of the rest of mankind. As it is impoffible that our inclinations and defires fhould not frequently interfere with thofe of others; if each be not prepared to give up somewhat of his own humour, and to confult the pleasure and convenience of others as well as of himself, how can he with any reafon expect their friendship and good offices? It is true, that in fome cafes an appearance of tranquillity and harmony has been produced by a very rigorous plan of fubordination, in which every one yields implicit obedience to the will of his fuperior, and in his turn exacts the fame from his inferior. But what is this but a commerce between tyrants and flaves, unworthy of the dignity of

human nature, and utterly deftructive of true brotherly affection! The bond of fuch a union can be nothing but fear; and it cannot have the leaft tendency to mend the heart and infpire generous fentiments. Love fubfifts only by mutual kindneffes and compliances: its bafis is that principle of equality which ought ever in fome degree to reign between man and man, how, ever unequal be their condition in life. No one has a right to demand that another should in every cafe give up his inclination to his own. It is only as a benefactor that he can justly require any facrifice of this kind; and it is only by acts of love, as well as fervice, that he can expect to obtain the return of being beloved.

Nor is it in matters of importance alone that mutual attentions and accommodations are neceffary in order to preferve the fpirit of concord, and enable brethren, kindred, and neighbours, to dwell together in unity. Life is compofed chiefly of small things; and it is in reality of more importance to attend to the causes of pleasure and pain which every day may bring forth, than to those which years are requifite to produce. Hence it will appear, that the quality called civility, or politenefs, is of more confequence both to our virtue and happinefs than is generally apprehended. We are apt, in this country especially, to annex to it the idea of fomething falfe and artificial; but if true politenefs be defined, "an attention to pleafe, by giving up our own inclinations to thofe of other perfons," there feems nothing in it which ought to exclude it from the rank of the focial virtues : and though it is exercised chiefly in fmaller concerns, yet the habit formed by it will extend to matters of greater confequence. The love of felf is fo domineering a principle in our nature, that it cannot have too many counterpoifes. If it be acknowledged, as it undoubtedly muft, that with the exterior forms of politenefs it is poffible to have a very felfish heart, it is also true, that fo far as thefe forms go, they render the commerce of life more agreeable; and it is better that a man fhould by their influence be led to yield in fome particulars, than that he should confult nothing but his own will and gratification in every point. We generally fee, in fact, that where a man prides himself in rejecting all the attentions of politenefs as trifling and unmanly, he falls into grofs brutality, and plainly fhows, in every action of life, that he prefers himself to all mankind.

The principle of confulting the feelings of others as well as our own takes a wide fcope, and extends to many things which we are too apt to difregard. It not only enjoins us to relinquish to our affociates a fair fhare of the ordinary gratifications and indulgencies of life, but to treat their fentiments and opinions with proper deference; to allow them the fame freedom of fpeech which we ourselves affume; and on no occafion to say or do any thing which may give them pain, unlefs urged to it by