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his brethren talked with him. And the fame thereof was heard in Pharaoh's house ; and it pleased Pharaoh well, and his servants.
27. And Pharaoh said unto Joseph, Invite hither thy father, and his household; and I will give them the good of the land of Egypt'; and they fhall eat the fat of the land.
28. And the spirit of Jacob was revived when he heard these tidings ; and he said, My fon is yet alive ; I will go and fee him before I die. And he took his journey, with all that he had. And Jofeph made ready his chariot, and went up to meet Ifrael, his father, to Goshen ; and presenta ing himself before him, he fell on his neck, and wept for some time.
29. And Jofeph placed his father, and his brethren, and gave them poffeffons in the land of Egypt, in the best of the land, as Pharaoh had commanded.
30. This interesting story contains a variety of affecting incidents; is related with the most beautiful simplicity; and furnishes many important lessons for instruction.
31. It displays the mischiefs of parental partiality ; the fatal effects of envy, jealousy, and discord amongst brethren; the blessings and honors with which virtue is rewarded ; the amiableness of forgetting injuries ; and the tender joys which flow from fraternal love, and filial piety.
A SHORT SYSTEM OF VIRTUE AND HApa
I WILL fuppofe a virtuous young man forming in his mind the principles of his future conduct, and uttering the result of his reflections in the following soliloquy.
2. At the age when I am approaching to maturity of reason, I perceive myself placed in a world abounding with external objects; and I also perceive within me powers and passions formed to be powerfully excited and affected by them. I am naturally tempted to interrogate myself, What am I? whence came I? and whither am I going ?
3. With a view to fatisfy my own inquiries, I consider bers who appear to be just like myself; I listen to the in
struction of thofe who have obtained a reputation for wif. dom : and I examine, with serious attention, the volumes in which are written the words of the wise.
4. The result of the whole inquiry is a fincere conviction, that I am placed here to perform many duties; that I originate from a suprenie Creator ; and that I am going on in the journey of life, to accomplish fome of his gracious purposes at the close of it, as well as in its progress.
5. I divide my duty into three parts, according to the suggestions of my own reason, and the instruction of books, They confift of the obligations which I owe to myself, to others, and to Him, in whose hands are both they and myfelf, the great Lord of the universe.
6. With respect to myself, as I consist of two parts, a body and a mind, my duty to myself again separates itself into two correspondent subdivisions. My body is a machine curiously organized, and easily deranged by excess and irregularity... 7.
When disturbed in its economy, it fubjeéts me to pain, and disables me from all necessary pleafant exertion. I owe it therefore to myself, to taste the
cup, and partake the banquet, and gratify all my fenfes, no further than those limits which are obviously prescribed by reason and experience.
8. “I further learn from the religion of my country, that my body is the temple of the holy Spirit. To pollute it with presumptuous transgreshon cannot but be blalphemy; to devote myself to gluttony, drunkenness, and debauchery, is at once to deaden the growing energies of spiritual lifes and to weaken and destroy the subordinate, yet necessary parts
of me, my animal and material fabric; it is to Morten life, and to disable me from performing its duties while it continues,
9. But I have also a mind capable of rising to high improvements by culture, and of finking to a brutal stupidity by neglect, I will make use of all the advantages of education. I will devote my hours of leisure to reading and reflection. 10. Elegant letters, as well as usefui fciences, shall
attention ; for all which tends to polish the mind, tends also to sweeten the temper, and to mitigate the remains of natural ferocity,
11. My mind, as well as my body, is greatly concerned in avoiding intemperance. Eating to excesó clouds its brightness, blunts its edge, and drags it down to all the grofsness of materiality. Intemperate drinking not only reduces it, at the time of its immediate influence, to a state of brutality, but gradually destroys all its vigor.
I 2. The fenfual indulgencies in general, when they are inordinate and excessive, debase, corrupt, and brutalize. Their delights are transient, their pains severe and of long duration.
13. Instead then of running into the danger of temptation, during the ardor of youth, I will fly from the condict, in which my own passions are sure to fight against me, and will probably betray me to the enemy.
14. I fee, indeed, thousands pursuing.pleasure, and profelling to have found it in perfection in the haunts of debauchery. But I see them but for a little while.. Like: the silly insect which futters with delight around the tapery they soon receive some fatal injury in their minds, their perfons or their fortunes, and drop into irrecoverable ruin.
15.. Alas ! I am too much inclined to vice, from the depravity of my nature, and the violence of my paffions. I will not add fuel to the fire, nor increase the violence of that natural tempest within me, which of itself is sufficient to accomplish my destruction
16. But at the same time, I will not be a cynic. The world: abounds with innocent enjoyments. The kind Godi of nature intended that I should taste them. But moderam tion is effential to true. pleasure.
17. My own experience, and the experience of mankind from their origin, has declared, that whenever pleasure exceeds the bounds of maderation, it is not only highly injus. rious, but disgustful. In order to enjoy pleasure, I see the: necessity of pursuing some business with attention.
18. The vicissitude is necessary to excite an appetite and give a relish.. Nay, the very performance of business with skill and success, is attended with a delightful satisfaction, which few of the most boasted pleasures are able to confer.
19. While I take care of myself, of my health, of my improvement in morals and understanding, I will not harbor pride, or look down with superciliousness or ill nature on
those who live, as it were, at random, and who acknowledge no other guide of their conduct, but the sudden impulse of a temporary inclination.
With all my improvements and endeavours, I shall still feel imperfections enough to humble me. Candor and humility are some of the least fallible marks of sound sense and fincere virtue. I shall beve fufficient employment in correcting myself, nor shall I presne to cenfure others, unless my profeffion or relative situation render it-my duty.
21. My duty to myself is, indeed, intimately connected with my duty to others. By preserving the faculties of my mind and body, and by improving them to the utmost, I am enabled to exert them with effect in the service of fociety. I am connected with others by the ties of consanguinity and friendihip, and by the common bond of partaking in the same humanity,
As a son, I shall be tender and dutiful ; as a brother, uniformly affectionate ; as a hufband, faithful and friendly; as a father, kind and provident; as a man, benevolent to men in whatever circumstances, and however feparated from me by country, religion, or government.
*23. But universal benevolence must not be an inactive principle. If it proceed not to real beneficence, I fear it will have more in it of ostentation than of sincerity. I will then prove its fincerity by doing good, and removing evil of every kind, as far
abilities allow me, and my influence extends.
But before I pretend to generosity, I will be strietly just. Truth shall regulate my words, and equity my actions. If I am engaged in a profeffion, I will do the duties of it; if in merchandize, I will take no advantage of the ignorant, nor debase my character, nor wound my confcience, for the sake of gain.
25. In all my intercourse with society, I will recollect that heavenly precept of doing to others as I wish they should do to me; and will endeavour to obey it. I may, I certainly shall offend from the violence of my passions, the weakness of my judgment, the perverseness of my will, and from mistake and misapprehension.
26. But while I keep the evangelical rule in view, and Sincerely labor to conform to it, I shall feldom commit such
offences against others, as will be either permanently deeply injurious.
27. With respect to my duty to my Creator, I derive an argument in favor of religion, from the feelings of my own bofom, superior to the most elaborate fubtleties of human ingenuity. In the hour of distress, my heart as naturally flies for fuccor to the Deity, as when hungry and thirsty, I seek food wd water ; or when weary, repose.
28. In religion I look for comfort, and in religion I al. ways find it. Devotion supplies me with a pure and exalted pleasure. It elevates my soul, and teaches me to look down with proper contempt upon many obje&s which are eagerly fought, but which end in mifery.
29. In this respect, and in many others, it effects in the best and most compendious method, what has been in vain pretended to by proud philosophy. And in selecting a mode er peculiar fystem of religion, I fhall consider what that was in which myfather lived and died.
30. I find it to have been the religion of Christ. I examine it vith reverence, I encounter many difficulties; but, at the same time, I feel within me an internal evidence, which, uniting its force with the external, forbids me to dilbelieve.
31. When involuntary doubts arise, I immediately filence their importunity by recollecting the weakness of my judgment, and the vain presumption of hastily deciding on the most important of all subjects, against fuch powerful evidence, and against the major part of the civilized world.
32. I will learn humility of the humble. Jesus, and gratefully accept the beneficial doctrinesand glorious offers, which his benign religion reaches out to all who fincerely seek him by prayer and penitence.
33.' In vain shall the conceited philosophers, whom fashion and ignorance admire, attempt to weaken my belief, or undermine the principles of my morality. Without their aid, I can be sufficiently wicked and fufficiently miserable.
34. Human life abounds with evil. I will seek balfams for the wounds of the heart in the fweets of innocence, and in the consolations of religion. Virtue, I am convinced, is the noblest ornament of humanity, and the source of the