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pretty severe castigation, and properly represented, might be said to make a noble entertainment. But these serve only as traps to draw in the innocent and unwary to a delight in the diversions of the theatre. And by the sagacity of the managers of the theatres, who very well know, that the gross of an audience have no taste for what is really excellent in those entertainments, and are only to be pleased with show, or ribaldry; by their cunning management, I say, it comes about, that it is not much safer for a young and innocent person to be present at the representation of a chaste and virtuous piece, than of one of the most profane. What does it avail, that the piece itself be unexceptionable, if it is to be interlarded with lewd songs or dances, and tagged at the conclusion with a ludicrous and beastly farce? I cannot therefore, in conscience, give youth any other advice, than generally to avoid such diversions, as cannot be indulged without the utmost danger of perverting their taste, and corrupting their morals.

As for masquerades, if the intention of them be intriguing, they answer some end, though a bad one; if not, they seem by all accounts to be such a piece of wretched foolery, as ought to be beneath any but children or mad people. That a thousand people should come together in ridiculous dresses only to squeak to one another, I know you, and, Do you know me! Posterity, if the world should grow a little wiser, will not believe it; but will conclude, that their grandfathers and grandmothers were very naught. A multitude assembled together in masks, by which means shame, the great restraint from vice, is banished! What can be imagined more threatening to the interests of virtue and decency ?*

I know of no very material objection against the entertainments of music called concerts, if they be not pursued to the loss of too much time or money. Those called oratorios, being a kind of dramas taken from Scripture,

Among various other the immortal honours of our present most excellent Sovereign, George III may this page hand down to posterity, that he has set his royal authority and example in full opposition to the vices here remarked on, viz Masquerading, Gaining, and criminal Gallantry. And to the indelible grace of the present age, be it remembered, that, in consequence of the dis. content of a set of disappointed grandees, the merit of so amiable a prince has Bot been esteemed as, from the known generosity of the people of Britam, might have been expected.

are, I think, exceptionable, as they tend to degrade those awful subjects, and to turn into diversion what is more proper for devotion.

Promiscuous dancing at public balls, is a diversion no way proper for young people, as it gives an opportunity for the artful and designing of either sex to lay snares for one another, which sometimes prove fatal. At the same time, country-dancing in private, where the whole company are known to one another, where the parents or other judicious persons preside, where decency is kept up, and moderation used, must, I think, be owned to be both an agreeable amusement, and a wholesome exercise.

Hunting, the favourite diversion of the country-gentry, is, without doubt, the very best that can be used, for the preservation of health, exclusive of the danger of broken bones. But, as a gentleman ought in all reason to be possessed of other endowments and accomplishments, besides that of a healthy constitution, one would think, a few other employments should have place; such as reading, overlooking their business, improving their estates; serving their friends, and country, and preparing themselves for another world; for surely that cannot be said to be the existence of a thinking, social, immortal creature, which is divided between hunting, drinking, and sleeping.

The distress many people seem to be in for somewhat to pass the time, might have been prevented by their studying in the earlier part of life to acquire a little taste for reading and contemplation. Whoever can find an agree able companion in a book, a tree, or a flower, can never be at a loss how to pass his leisure hours, though he should not be in the way of the card-table, the tavern, or the play. And it is well worth while to acquire a little taste for mental amusements in one's early years (the only time of life in which it is to be acquired) for when all is said, it is but a miserable case for a man to have in himself no entertainment for himself; but to be obliged to be beholden to others for all his pleasure in life.

Our situation in the present state is such, that every thing makes a part of our discipline; and we are in danger, without proper care, and attention, of deviating into error in so seemingly trivial a particular as that of dress. much time, or too great expence bestowed on dress, that

Too

is, more than might do the business decently, becomes criminal. For that is wasting upon an affair of very little consequence, what is of great value, and might be much better applied. Levity, or wantonness appearing in dress, is also unjustifiable, as tending to produce bad effects on ourselves and others.

To conclude, the proper conduct of the passions and appetites consists briefly, in following nature in the indulgence of them; in taking care, above all things, not to suffer them to get such a hold of the mind, as to enslave it, that is, to engage so much of its attention as may disqual. ify it for worthier pursuits, make it unhappy, by continu. ally hankering after the gratification of one low desire or other, and lead it to place its whole satisfaction in such gratifications. The due conduct of the passions and ap. petites supposes reason to bear rule in the mind, and the inferior powers to be in subjection. Whoever keeps his mind constantly in such a condition, is at all times in a capacity for acting a part suitable to the Dignity of Human Nature, and performing his duty to his fellow-creatures, and to his Creator.

SECTION VII.

Of our Obligations with Respect to our Fellow-creatures.

THE foundation upon which the whole of our duty to our fellow-creatures must rest, is benevolence. And the measure of our love to the rest of mankind, is, its being equal to that which we have for ourselves. The reason why it is made our duty to love our neighbours as our. selves, is, That being proper, there should be such an order of being, as man, created, it was impossible for Divine Wisdom to propose the production of such a species, without intending them to be united together as a society; and that mutual love and agreement are essentially necessary to the very idea of a society. As it is impossible to conceive a material system, in which repulsion should uni. versally prevail, and attraction have no place, but every particle of matter should repel every other, so it is conceivable that a society should subsist in which every individual should hate every other.

Our self-love is very wisely made the measure of our love to our fellow-creatures, because every individual ought to consider himself as only one among many, and no way of greater consequence than his neighbour, before the universal Governor, than as he may be more virtuous than he. And as human penetration does not reach so far as to judge of internal characters, we cannot upon any rational pretence pronounce ourselves preferable to others, nor con. sequently ought to love our fellow-creatures at all less than ourselves. It is true, that the order of human affairs is such, as to direct every man to apply himself to the conducting of his own concerns, and consulting his own interest; because every man knows best, and is therefore the fittest, to undertake the management of his own concerns, temporal and spiritual. By which means every man's concerns are likely to be managed to the best purpose. But it does not follow from thence, that any man ought in his own mind to prefer himself to another, or to love himself more than his neighbour.

Whoever loves his neighbour as himself, will show his affection by consulting his interest in all things which may concern either his body, his soul, his fortune, or reputation: For every man, who rationally loves himself, will study his own interest with respect to these four great con

cerns.

To consult our neighbour's interest, is, to do him no injury to prevent, as much as in us lies, any other person from injuring him; to do him justice in every respect, and, beyond justice, to show him all the kindness in our

power.

To be negatively good, if we proceed no farther, is deserving no more praise than a stock or a stone. And those selfish and narrow-hearted people, whose whole praise is, that they do no harm, are not to be reckoned upon as mem. bers of society, but are mere cyphers in the creation. Such sordid dispositions as will admit no thought of any thing but self, can never be fit for any place in that more extensive future society, which will be composed wholly of beings ennobled and perfected by virtue and universal benevolence: For in that higher state, every individual will be connected with the whole, and the whole with every individual; so that there will be no detached or separate

beings. This shows the necessity of our being habituated to consider ourselves as parts of the whole, and of en. larging our minds by an extensive benevolence. This also shows the strange absurdity of making retirement from so ciety, in the active time of life, a part of religion; as by that unnatural and monstrous practice one third part of our duty is wholly cut off, and the human mind, which ought by all possible methods to be drawn and engaged to soci. ety, is detached and separated from it, and habituated to think with horror of the very state for which it was formed.

Affection to our neighbour will prevent our injuring him, and incline us to do him the utmost justice, first, as to his fortune or possessions. I begin with this, as that part of our neighbour's concerns, which is of the least consequence; intending to proceed afterwards to those which touch more nearly. Now the foundation of property is in reason or rectitude; that is to say, That a person may in such a manner come to be possessed of a portion of the good things of life, that he may have an exclusive right to it against all mankind; so that for any other to deprive him of such possession against his consent, would be iniquitous. As the infinite Author of all things has an unquestionable title to all creatures and things in the universe, it is evident, that he may, in the course of his providence give to any man the possession of any of the good things of life; and what he gives cannot without injustice be, by any private person, forcibly or clandestinely taken away. At the same time, the general consent of society, or the law of the country in which a person lives, may for wise and generally beneficial purposes, render property other, wise rightful, not tenable, and may make all things common, except where the Divine law has absolutely prohib ited alienation, as in matrimony. In a country where exclusive property is established and supported by law or mutual agreement, a right to valuable possesions may come first by birth. It is plainly agreeable to reason, that a pa rent provide for his own offspring, preferably to strangers. The natural affection of even the inferior creatures for their young, leads to this. By the same rule, all successions among persons related by marriage or blood, are equitably and legally established; and it becomes injustice to deprive any one of property so acquired. The fruits of a person's

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