that they have fancied there is pleasure where there is none; and instead of being governed by prudence and moderation, they have chosen to give the reins to their unruly passions. In youth we should expect to find the most abundant share of happiness: for every object has then the charm of novelty; and the heart is warm and disposed to friendship. But many young men, smothering that spirit of curiosity, which should animate their hearts, and which would find ample gratification in the innumerable wonders, that nature and art present them on every side, give themselves up to idleness and dissipation, to a repetition of the same tasteless joys and unsatisfactory pleasures, in which there is nothing new to elevate or delight them. At the same time avoiding the society of virtuous young men, who possess either brilliancy of imagination, extensive science, or profundity of thought, and by whom their knowledge would be enlarged, and their understandings enlightened and improved, they engage in scandalous connexions, by which their taste is depraved and their morals corrupted. To sympathy and affection they are strangers; for the feast of reason and fancy they have no relish; but the only tie, which unites them with their companions, is a participation in the same intemperate mirth, and the same. intoxicating draughts of pleasure. They are discontented; I may use a stronger term: they are wretched. Who can wonder? it is not in such scenes, and by such objects, that content is to be obtained.

6. Another rule, which I give is, to seek content in the cultivation of friendship. I need not use arguments to prove, that content is unknown to the man, who believes that no one loves him. I have no doubt my hear

ers, that most of you make a great part of your felicity consist in the society and affection of them, whom you regard. Friendship is the favorite theme of all, who possess feeling hearts. The value of the blessing is acknowledged; but it is not always pursued. I would therefore say, that he who hopes for friendship, must not satisfy himself with celebrating its worth: he must secure it by his own exertions. The rule here is simple and obvious: If you would obtain friends, you must be friendly. You must treat them, whose regard you wish to conciliate, with affection and confidence. You must enter into their joys; you must participate in their sorrows. You must endure their infirmities; you must assist them in distress. You must manifest, and you must feel, pleasure in their company. Such friendship as this is generally confined to a few. He, who hopes for the fulness of content, must commonly move in a small circle. The society of the individuals of a small number of families will be sufficient to satisfy his heart. When he extends himself beyond this limit, the fervor of affection will be proportionably diminished. For friendship will be substituted ceremony and parade. Visits which are brilliant, and perfectly civil, but at the same time cold, and somewhat tedious, will take place of those conversations, which are lively and heart-felt. To the world, and decorum, as it is called, it is true, sacrifices must be made; but let us not sacrifice all our happiness. Let us have some friends, in whose bosoms we can be at home; to whom we can speak without art or distrust, without the fiction of flattery, or the flourish of unmeaning compliment. These pleasures are principally to be found in the society of parents, brothers, and sisters, and sometimes of what may be justly styled a still dearer name. Content would

always be found in the latter connexion, if the young in the choice of a companion for life, did not too frequently conduct themselves injudiciously. Truth however compels me to say, that not a few of the discontents of human beings arise from what ought to be the source of perpetual satisfaction. I have shown the importance of making choice of a suitable profession; but this choice is of still greater moment. If it is not made with discretion, the consequence will be, that in a house, which ought to be the abode of peace and harmony, will be heard the voice of loud complaint and mutual reproach. To you therefore, my young friends, who are still free to choose and to reject, I would recommend to exercise caution, and to consult your reason. If it is not in your power, as it may not always be, to discover a person agreeable to your taste, and who would render you happy, consent to pass through life in a single state. The matrimonial connexion was undoubtedly intended by Heaven as a blessing to mankind: it is not however absolutely essential to happiness; and incomparably better is the situation of that person, who is alone, than of the person, who is yoked with a fool, a drunkard, or a tyrant.

7. I would give only one more rule, which is, that you should cultivate religion, which, when all other means fail, diffuses peace and satisfaction into the mind. I have observed before, that virtue is necessary to produce content. Religion includes virtue; but at present I use the term in a sacred sense. By it I mean that love of God, which arises from a sense of his goodness, and a contemplation of his perfections and works. When you study the nature of God, and the universe which he has created, you perceive so many marks of benevolence,

that you conclude, that he is a wise and gracious Being, who has formed a perfect plan, the object of which is the happiness of his creatures. As you become convinced, that everything which he does is right, and will terminate in perfection, you are disposed to acquiesce, whatever uneasiness you may "personally suffer; believing that evil is accidental, whilst good is essential and eternal. Such a belief taught the Apostle Paul to be content, in whatever condition he was placed. He passed through many labors and sufferings; but his soul was animated by religion, which enabled him to endure them with patience, and even with cheerfulness. Under all his trials and afflictions he beheld the hand of God; and he knew, that what God did could not be wrong. I exhort you, my brethren, to imitate his spirit; and like him, to look forward to a future world. In the present scene you cannot expect perfect happiness; for it is a first state, and is intended to discipline you in virtue. Whatever causes of uneasiness remain therefore, after you have endeavored by every proper means to obtain content, you should submit to with resignation; as you have reason to believe, that they will be of short duration; and that beyond the grave, what is now wanting to complete happiness will be supplied, what is rough will be made smooth, and what is obscure will be illuminated.

2d S. after Easter.

THROUGHOUT ALL JUDEA, AND BEGAN FROM GALILEE, AFTER THE BAPTISM WHICH JOHN PREACHED.

WHITSUNDAY, the day which we now observe, is one of the three great festivals of the year; and its design is to commemorate the effusion of the holy Spirit on the primitive disciples. By this event they were qualified to preach the gospel to the Gentiles, to extend it beyond the limits of Judea, within which it had been hitherto confined. The subjects proper to be treated on these occasions, relate to the Christian religion, and particularly to its commencement and progress. The text asserts that the gospel began from Galilee, after the baptism which John preached; that is, in the year twenty-seven of the Christian era. This date is properly the origin of the religion; for before that period our Saviour had lived in retirement at Nazareth, and had not appeared before the eyes of the public. About eighteen hundred years ago, then, the religion commenced; and no fact is more certain than that it is of great antiquity. This