That to have the command of himself, is the duty and chief distinction of a wise mane. There is, then, a consistency and harmony in his whole conduct. We naturally respect those who give this proof of respecting themselves; and we place an entire confidence in the vigour and uniformity of their character.

Again: though the virtue of self-denial shine out to most advantage in the conquest of ardent passions and violent temptations, its use is not inconsiderable in curbing all the lighter fancies. The reason is, that custom prevails insensibly, and reaches farther than we, at first, intended. By humouring the mind in trifles, we teach it to presume on its own importunity, in greater matters: and it will be found a convenient rule in the management of our passions, as of our children, to refuse a compliance with them, not merely when they ask improper things, but when they ask any thing with impatience.

Even our curiosity, an innocent and useful passion, should be keep within bounds, and not indulged, as we see it is, on every occasion that presents itself to us.

The continence of Scipio has been much and justly applauded. But he went a step too far,

• SAPIENS, SIBIQUE IMPERIOSUS-are convertible terms in the moral poet.

in seeing his captive. He triumphed, indeed, over the stronger temptation, but he was not enough on his guard against the weaker: by complying too easily with a frivolous curiosity, he risked the honour of that virtue, which a pagan historian finds so divine in ONE, who was et juvenis, et cælebs, et victor f.

To apply these reflexions to the case before us. It may seem to be a matter of great indifference, whether we indulge an inclination for lawful amusements, or not. But the dignity of our character is concerned in keeping a strict hand over our inclinations of every sort: and, if it were only for an exercise of self-government, it would be worth the while to moderate, that is, frequently to suspend, the use of a favourite, though innocent gratification. To be enslaved by vicious habits, is the ignominy of a little mind: to be superior to all, is the glory of a great one.

2. But, in truth, there is no security in any case, if we let go this habit of self-government. One compliance inevitably brings on another; and, though we set out with the design of stopping at a certain point, we shall almost fatally

be carried much farther. We meant to ac quiesce in this, confessedly harmless, indulgence: constant use makes it insipid; and then we venture on one of a suspicious character. Being now on the confines of vice, we are easily pushed into that quarter; with some doubt and hesitation, at first; but scruples give way, as the habit strengthens, and all vices being connected with each other, especially all of one sort, we, by degrees, make the trial of all: and thus, from an innocent fancy, or inclination, indulged too freely, at setting out, we slip insensibly, and beside our purpose, into manifest, perhaps universal, dissolution.

So salutary, so divine is the resolution of the Apostle! All things are lawful for me: but I will not be brought under the power of

any.

To interdict amusements, altogether, to the vivacity of youth, would be severe and cynical. They are abundantly too numerous, at present, and too much frequented: but many of them are supposed to be, and some, without doubt, are, in themselves, lawful. Of these, only, I am now speaking: and even of these it must be affirmed, that the unrestrained use of them is not expedient; as, for the other reasons sug

gested to you in this discourse, so chiefly, because it degrades the man, and enslaves him.

To conclude; the safe and manly part is, to be temperate in all things: to make our pleasures, the occasional relaxation of the mind, and by no means the employment of it: not, perhaps, to affect a total abstinence from them, which the world would account an incivility; but resolutely to forbear all vicious, or but suspected pleasures: and, for the rest, to keep a great deal on this side of what is thought allowable in the use of them.

1 Cor. ix. 25:

Ludo-uti quidem licet; sed, sicut somno et quietibus cæteris, tùm cùm gravibus seriisque rebus satisfecerimus. Cic. Off. L. i. 39.

SERMON XLIX.

PREACHED JULY 5, 1772).

MATTH. V. 38, 39, 40, 41.

Ye have heared that it hath been said, an eye for an eye, and a tooth for a tooth. But I say unto you, that ye resist not evil: but whosoever shall smite thee on thy right cheek, turn to him the other also: And, if any man will sue thee at the law, and take away thy coat, let him have thy cloke also: And whosoever shall compel thee to go a mile, go with him twain.

I SUPPOSE, if these words had been found in any book whatsoever, except the Bible, no man of sense could have entertained the least doubt of their meaning. But, while one sort