to depend on the bounty of others, or to set into business at a time of life, when every man would wish to be leaving it off.

A situation so much the more painful and mortifying to them, as they were once in a better, and have to charge themselves with the cause of their calamity.

3. It is an excellent defence against a multi tude of temptations to which the idle are exposed.

It is the nature of the human mind always to require something to employ it. If it have nothing useful to engage its attention, it will certainly find something of a different nature. This is especially the case with young men, who are more strongly impelled to action than others, and more certainly run into excesses of one kind or another, if their activity be not virtuously directed. Under the influence of health, lively passions, and the love of pleasure, they are ever in danger, but especially when unemployed. It is in this state that the great foe of virtue and human happiness, finds them most open to his artifice, and ready to follow his suggestions; and he knows so well how to improve these circumstances to their ruin, that when he finds them, he seldom fails of his point. It is indeed highly probable, that some of the greatest evils which individuals and communities suffer, are the consequences of vicious principles and ha

bits, contracted in the idleness and dissipation of early life.

Habitual employment by keeping the thoughts regularly engaged, not only prevents many irregular affections, and vain, if not vicious designs, but the evils of wandering and dissipation, which are generally corrupt morals.

While the planter is busied on his plantation, the merchant in his store, the mechanic in his shop, and the student among his books, tho' he should be destitute of virtuous principles, he has neither the same leisure to contrive evil, nor the same objects to excite it, nor opportunity of perpetrating it, as when he neglects his business, and is wandering from place to place.

His engagements in his calling are especially beneficial, as they serve to guard him against dissolute company, which is ever fatal to the principles and morals of youth.

In a word, though steady employment will not effectually secure you from temptation, or vice, it will certainly often save you from both; and the earlier you engage in it the less will be your danger of falling into that variety of evils to which idleness will ever expose you. And I cannot but remark before I dismiss this article, that the easier circumstances a young man is in, the more necessary it is, for the safety of his virtue, to be habitually well employed; and the reason is plain, the

more means he has of indulging to ease, dissipation and pleasure, the greater temptation he is under to do it.

In narrow and pinching circumstances, though the inclinations should be bad, for want of the means of gratifying them, and by the necessity of close attention to business, men are obliged, in many instances to check them, and so escape a number of temptations and vices, which a better situation would have brought them under.

In a state of affluence, or plenty, a young man is particularly exposed to the evils of much company, excessive amusement and diversion, clubs, entertainments, and other fashionable ways of destroying time, conscience, and happines; and especially so, if he intrusts the management of his affairs to others, and lives disengaged from care and business. Next to virtue and religion, the best defence which the rich can have against the peculiar dangers of their situation, is useful and habitual employment.

The last consideration to be now mentioned on

the subject is,

4. That it is a duty we owe to others.

We are born in society; we depend on it for the safety of our persons and property, and are constantly in need of the good will and assistance of others, for some of the, most valuable enjoyments. of life. We are therefore bound, in return for

these advantages, to contribute such a part to the common good, as our places in society, and our abilities will enable us to do.

This we are obliged to as men, on the natural principles of benevolence and gratitude.

As Christians, we are bound to it by express and various precepts of the gospel. "Look not every man on his own things; but every man also, on the things of others."

"As we have opportunity, let us do good to all men," and above all," thou shalt love thy neighbor as thyself." All which undoubtedly intend, that we should do something more than entertain benevolent intentions, and good wishes to the rest of mankind: These are first to be cherished, as preparatory principles, and then to be carried into execution, in the most extensive manner in our power.

Our relations, friends and neighbors, the destitute and afflicted, and the community of which we are members, are all entitled to a share in our good will, and to such services as we can properly render them.

But how is this to be done, without some profitable employment, that will yield something more than what our own necessities as individuals, or those of our immediate connexions, may require? Should we lead indolent and dissipated lives, we shall be so far from being able to assist others,

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that we shall not have enough for our own necessities; and so liable to fall on the bounty of others, or make use of fraud or violence for our support, which is contrary to the first law of the social life, "to injure no one." It is therefore the duty of every one to be engaged in some way of life, that will, if possible, enable him to fulfil his obligations to society.

If the time of youth, which is the proper season for forming designs for future usefulness, be trifled away in idleness and dissipation, it is hardly to be expected, that much will afterwards be done, either for the community, their connexions, or themselves.

Should it even happen, which indeed is but seldom the case, that he who has wasted the prime of his days in vanity and idleness, recover himself and become a useful and industrious citizen, yet he must ever lie under the reproach, of having defrauded society, of the services he ought to have rendered it, in the time that he lost, and of having been, for the whole of that time, in some measure, a detriment and a nuisance to it.

On the whole, you see that early employment is both a matter of duty, and productive of the most important advantages; both the body and the soul are the better for it. And while it tends to independence and plenty, it furnisheth the means of gratifying a benevolent heart, in relieving the