132 L I F E not V A I N. 
accomplilbed, by promoting the happinefs of others, as we 
would wifh them to promote ours, we fhall, on this principle 
alone, become devotees to virtue. If the mind cannot en- 
joy any folid happinefs, but as it arifes from virtue, we mull 
not complain o i the vanity of life, but of the vanity of 
purfuing any thing which does not tend to promote virtue. 
And how deeply is the love of virtue implanted in the foul ! 
How it leads us to trace out our divine original ! As certain as 
that there is a god, 
“ He mujl delight in virtue, and 
“ That which he delights in , must be happy.” 
All purfuits of happinefs on any other principle, are vain in- 
deed ! u There is nothing in the world,” fays Dr. young,” “ but 
<l god and a man’s own soul.” But who can a£t as if he be- 
lieved the exiftence of the one, or the immortality of the other, 
unlefs he applies himfelf to a religious performance of the du- 
ties of fociety, with regard to an active belief of the com- 
mands of that god ? It is as clearly demon ftrable, that our hap- 
pinefs depends on our adting agreeable to our make and confti- 
tution, as we came out of the hands of our maker, as it is that 
we are rational or facial beings. If we deviate from this prin- 
ciple, and End ourfelves unhappy, let us not therefore com- 
plain of the vanity of life. 
“ It is no great matter,” fays an ingenious divine, “ whether 
“ we fpend our time mod: in vanity, or in. vexation of spi- 
“ rit.” And, indeed, why fhould not the vanity which only 
diverts the thoughts, be preferred to that which only tor- 
ments them ? The amufements of which this age is fo foolifhly 
fond, 
