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briers and thorns the natural feed-pleasures which enervate and debase body and mind; cherish passions destructive of social order and happiness, of all human rights; and lavish the bounties of heaven. They who are given to pleasures covet the things of others, and are prodigal of their own, waxing wanton, and nourishing their hearts as in a day of Naughter. Such pleasures hasten the evil days wherein is no pleasure. They are the fource of inexpressible vexation and infamy. They make men with there were no future existence, no God. Their votaries may find religion true, when too late to make choice of it.

View the prevailing love of pleasures in its aspect on industry, enterprize, morals and science-on pub. lic order and public spirit-on the councils and civil administration of nations, and their intercourse with each other—and on the tranquility of the world. Or take a nearer view, in its aspect on the harmony of neighbourhoods and families. Read, hear, remark within your own observation, the deplorable effects of difsipation-early dissipation. Those of firm health, good parts, regular families and good education, have been thus ensnared and ruined. Nor have they alone suffered the consequences. Partners, parents, children, kindred, friends, neighbours, associates in bufiness have been irreparable fufferers; yea, other and more extensive connections, according to the rank and influence of such dissipated characters.

Remark this evil in its rise, progress and effects. It may originate in allowing too much time for innocent amusements; or in too great attention to dress and ornament; or in a fondness for company, without judgment in the choice. Observe those whose diversions are ill-timed, or continued too long, or unbounded by any measure; or who recur to such as are in themselves unlawful, though not so in any high instance. Their beginnings may be small; but see how the latter end is increased! Observe those who discover

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a species of vanity, first in things seemingly trivial. As means and opportunity are afforded, the difpofition grows up into all the pride of life.

As to those who find no enjoyment but in company, they fall into temptation and a snare, into many foolish and hurtful lusts. The young man void of understanding, passing heedlessly by the way, was met by an artful foe to his peace. With her fair speech, “ fhe” despoiled him of his virtue. “ He goeth after “ her straightway, as an ox goes to the slaughter, or 6 as a fool to the correction of the stocks : Till a dart “ strike through his liver, as a bird hafteth to the “ snare, and knoweth not that it is for his life. She “ has cast down many wounded. Her house is the

Intemperance has slain millions and millions. Will you give to this the name of pleasure ? “ Wine is a

mocker, strong drink is raging. Who hath woe ? 66 who hath sorrow? who hath contentions? who “ hath babblings? who hath wounds without cause ? “ They who tarry long at the wine. At the last it bit“eth like a serpent, and stingeth like an adder. Thine “ eye shall behold ftrange women. The glutton and “the drunkard come to poverty.” They make a“ god

of their belly, and glory in their shame.” What pleasure hath the epicure, which has not an immediate overbalance of pain ? While his language is,

us eat and drink, for to-morrow we die," he lays up in store for himself a fure foundation of accumulated distress and infamy in time to come, when his bones shall be filled with the sins of his youth.

There are not a few who steal the property of others, or throw away their own, in gaming. If we are to judge from their intense application, this is to enjoy pleasure. Indescribable as their pleasure is, not a lingle quality or appendage of it can be named, which does not put good sense and virtue to the blush. It is 4 waste of time, youth and talents. It is a violation

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of friendship, civility and humanity. Think you this censure fevere? I venture to add, that open robbery is brave compared to it. He who demands a man's purse on the road, pretends to no politeness; he steps out boldly as a robber. He who takes from another, at a gaming table, all that he hath, is the familiar friend, who has, it seems, delicatė sentiments of hon

Debts thuş created, must be discharged, at the expence of honeft creditors and nearest connections. If there is pleasure in acquiring property in this way, it is the pleasure of a robber, an affaflin, or a burglarian. Superior skill in the game, is skill in which the greatest artists are the worst characters. What character more vile than theirs, whose time and talents are devoted to enspare and spoil their fellow-men ?-perhaps their intimate acquaintance? They must presume that they owe no duty to God, to their generation, or to any of the dearest ties in life. "If they can by fraud, or (which is the same thing) by superior skill at the game, make provision for themselves and their dependents, it is well-certainly to be preferred to the drudgery of getting a subsistence by pursuing fome employment, which, however useful, is full of labour.

But fuppose their circumstances independent, and that they really have no occasion for an employment to procure a maintenance, it is demanded, May we not do what we will with our own? may we not take from others in like circumstances? You may indeed, if neither you nor they are accountable to God or man, or to your own reafon and conscience-if

you, who have received moft, owe nothing to Him who giveth you all things richly to enjoy—if you are absolutely the proprietors of what

you depend not either on God or man-if it is better to lavish your abundance, than to apply it to charitable uses. But if much is required of them who have received much-if the affluent should be rich in good works, and trust in the living Godif they must confess, All our tore cometh of thine hand, it is all thine own--if no man "may live or die to himself, but to the Lord, then the above demand, May we not do what we will with our own? is licentious. It indeed takes for granted what is not true. What you poffefs is not your own,

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You are the steward of another's goods. Stewards may not waste or neglect their Lord's goods. The universal Proprietor, from whom cometh every good gift, distributeth to every one severally as he will. None may say to him, “ What doest thou ? Shall thine eye be “ evil, because God is good ?” Let no man place himself in God's stead. Let none in their fulness say, “ Who is the Lord ? Our riches are our own, who is “ Lord over us.”

Further, If you have an abundance, why do you covet that which is another man's? Why the mean avarice that wouļd take from him, without any confideration, what he possesseth, and to which you do not even pretend to have the smallest claim ? for the disposal of which he must account? Why this illaudable courfe to increase in riches ? or why this waste of them, when great good may be done with them, in a variety of ways? Why this consumption of precious time? this waste of life, which God hath given for useful and important purposes

Of all which goes under the name of pleasure, gaming appears to promise the least, however fascinating, and adopted by polite circles. By gaming I intend no one fpecies more than another ; but every kind which has for its object the taking from another his property without any return or consideration. Those kinds are the most criminal, which consume the most time, waste the most property, and expose to the greatest snares. The pleasure of good success, is that of impoverishing, and perhaps ruining, your unfortunate friend-stripping him of his last fhilling—of the garment that covers him- of his furniture and habitation. The pleasure of ill success is that of being impoverished and ruined yourself.

Those who have not proceeded far in the enchanting path of pleasure may be reclaimed. The chief hope of fuccess to cautions and admonitions on this head is from those in youth, and whose minds are yet open to ingenuous sentiments. The profligate would entice you to follow him in all his excesses, thoughtless of death and a future reckoning. Will you consent? What fruit has he of the way which seemeth right in his own eyes ? the way in which he hath wearied himself ? To what straits has it reduced him? What are his prospects in life? what his reflections, if he retains the power of reflection? What would he give, could he tread back his devious steps? If he has proceeded so far that there is no retreat, can his counsel be good ? can his example be a worthy or safe pattern ? Instead of hearkening to his counsel-instead of devoting the best part of life to dishonourable and destructive pleafures, observe in him the folly, infamy and misery of them. Remember the days of darkness, for they shall be many. Remember your Creator, before those - evil days come in which is no pleasure. Do not drown the voice of conscience and the voice of religion in the tumult of dissipation. With such a life is connected forgetfulness and ignorance of God, disregard to social duties, and insensibility to personal danger and welfare.

The virtues opposed to diffipation come recommended and enforced by the pleasure they yield. Religion is so far from being a joyless, that it is the only happy life. For the pleasures it forbids, it offers other and superior pleasures; those of reason and reflection, contemplation and love, inward serenity from the conscious approbation of God. These are pleasures worthy of intelligent, accountable, immortal beings. They will bear a review. They improve in proportion to the ardour with which they are pursued. They last for ever. There is no good in talents, power or external advantages, but to rejoice and do good. Would .

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