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rightly understood, might have as salutary an effect in reducing the pride of the subject as any self-mortifications, or spontaneous inflictions with the scourge. For this ancient custom has a deep and very mortifying allusion perhaps ; being apparently derived from the divine censure and judgment on Adam, "Dust thou art; and unto dust shalt thou return" (Gen. iii. 19). And it is not the effect of corporeal discipline that we rely on so much as that of a good spiritual feeling.

But it is to be feared, that a good deal of the austerity and self-denial that we read or hear of has taken its rise in carnal pride, and tended rather to inflate and confirm that evil principle than to correct it; degrading rather than improving, or any way benefiting the subject: which is very far from the true spirit of Christianity. Christianity is at once both a system of self-love and self-denial: of which the latter will signify nothing without the former. Self-denial is folly without self-love; therefore cannot be enjoined by God absolutely or alone, but always either directly or implicitly for the good of the sufferer, when he is induced to deny himself through a sense of duty. Our Saviour has given a clear idea of this combination, in which the duty and object of self-denial are both clearly intimated, v. g. "He that will come after me (a most desirable object) let him deny himself (a painful duty) and take up his cross and follow me" (Matt. xvi. 24). Yes; as the hunter follows his prey, and the merchant his gains; one through brakes and rivers, over mountains and precipices any how, and the other over seas and deserts, with immense toil and no small hazard of their life-so should we follow thee, blessed Redeemer! "And every man that striveth for the mastery is temperate in all things (says St. Paul). Now they do it (says he) to obtain a corruptible crown; but we, an incorruptible. I therefore so run, not as uncertainly; so fight I, not as one that beateth the air:

BUT I KEEP UNDER MY BODY, AND BRING IT INTO SUBJEC

TION; lest that by any means, when I have preached to others, I myself should be a cast-away" (Cor. I. ix. 25, &c.).

It is worthy of remark, as every mode proceeding from the Creator must be; 1, what antagonist properties he has placed against nature or appetite; serving as it were for a counterpoise to the same; and restraining within bounds what would otherwise be more generally ungovernable and pernicious than we often find it. Such antagonists are hope and fear, and other spiritual properties in the first place: but secondly and more eminently some that are found in the intellectual class; such as forecast, duty, discretion and the like. And a happy circumstance it must be too for any subject as well as for his relatives, when other properties are so justly poised in his composition against the more violent, and anger especially, as to keep these, sometimes necessary, companions within due bounds. It may indeed, be called a blessing, "when one's blood and judgment are so well commingled, that one is not a pipe for fortune's finger to sound what stop she pleases."

This happy mixture or control is equally remote from the extravagance of those enthusiasts who vainly strive to extinguish nature or inclination on the one hand, and the more common failing of such libertines as seem to degrade an already degraded nature by indulging its follies on the other; giving about the same latitude to the lowest of our enjoyments as Christian modes allow. These modes allow us to enjoy the creatures which are assigned by nature for our support in a moderate way, but not to worship: them; as great drinkers, for example, looking upon the wine "when it is red, when it giveth his colour in the cup, when it moveth itself aright" (Prov. xxiii. 31); also as lascivious persons," who commit adultery in their hearts" (Matt. v. 28) as our Saviour says, warning them also by an apostle not to deceive themselves. "Be not deceived: (says he) neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor abusers of themselves with mankind (&c.) shall inherit the kingdom of God" (Cor. I. vi. 9). For by the same High Authority by which improper concessions to ap

petite are forbidden, a due indulgence is allowed and even enjoined. Thus, when the bridegroom is with us (Matt. ix. 15), and we have no particular burden on our consciences, we are allowed to combine enjoyment with moderate repletion in company; and not required to "eat the bread of carefulness" (Ps. cxxvii. 3). And also when nature calls, or the appetite is duly developed, the same Authority ordains again as in the beginning, that it is time for the subject to contemplate a new association. Because (as he says) "He who made mankind at the beginning, made them male and female, and said, For this cause shall a man leave father and mother, and shall cleave to his wife; and they twain shall be one flesh” (Matt. xix. 4, 5). "So that they are without excuse” (Rom. i. 20) as St. Paul observes, "who hold the truth in unrighteousness" (Ib. 18): or, as it may be said, who having been truly and kindly endowed by nature, will notwithstanding run counter to the benevolent design of their creation.

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2, Chastity, which may be stated as another characteristic of the same stock or family, and nearly related to temperance, if not born of it rather, is no more incompatible with enjoyment than that, nor less conducive either both to present and future happiness: though from a saying of One who knew other states besides the human we are authorized to doubt, whether there be any more room for the righteousness of chastity in an angelic sphere, than for the righteousness of neatness and frugality, or for any other righteousness having either earthly incidentals or the members that are upon the earth (Col. iii. 5) for its object. The saying alluded to is contained in our Saviour's reply to the Sadducees concerning the resurrection, "In the resurrection they neither marry nor are given in marriage, but are as the angels of God in Heaven" (Matt. xxii. 30) which seems decisive with regard to angels; but with regard to mankind rather ambiguous, or sufficiently so however to have furnished a pretext for the unnatural institution of what is considered a religious celi

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bacy in opposition to the Creator's first commandment to the species," Be fruitful and multiply, and replenish the earth" (Gen. i. 28).

But this first commandment the favourers of monastic vows appear to have overlooked in their zeal for the second, or rather, to have set that aside intentionally for this; it being added by the Creator after his first commandment about replenishing the earth, "And subdue it" (Ibid): but not, it may be presumed, for religious uses merely. Thus however, to promote chastity direct, the medium recommended by St. Paul (Cor. I. vii. 9) is partly abolished; and pleasures "which God hath created to be received with thanksgiving of them which believe and know the truth" (Tim. I. iv. 3), pleasures which are not only allowable, but dutiful and necessary, and were therefore made pleasures, being set aside; other provision has been made for the flesh (Rom. xiii. 14) contrary to the apostle's precept, but agreeing with his prediction in the forecited passage (Tim. I. iv. 1, &c.).

The authors of such a monstrous schism between the two sexes must have had a very different view of their proper relation from what the Holy Spirit has delivered to us in different parts of Scripture, and in such terms as were enough to recommend a virtuous union, if nature herself did not plead so forcibly in favour of it; as e. g. in a passage of the Psalms for one: where the husband is indicated almost as an object of worship to his spouse, "Hearken O daughter, and consider; incline thine ear; forget also thine own people and thy father's house: so shall the king have pleasure in thy beauty; for he is thy lord god, and worship thou him" (Ps. xlv. 11, 12). Certainly a degree of mental worship is due from either sex to other as well as the worship of the body: and if such a worship appeared oftener, it would conduce to the virtue now recommended both in singleness and in wedlock more than orders and vows, or any other contrivance, religious or irreligious either, that has ever been invented.

The relation of the sexes is designed to be one of enjoyment mingled with affection and dignity, as appears from their equal qualification or endowment to this end; and if sense be its foundation, it stretches to the refinement of intellect. As the etherial fluid rests upon the grosser atmosphere, and this again on earth or water; as wine rests upon the lees, and these again upon the wood-so pure, celestial, hallowed love will rest upon the kind allied to sense; and so the heavenly benediction may descend upon that state which religious fanaticism would describe as no fitter for men than for angels. But then; for affections that were created capable of divine love, to sink down, stagnate, and subside into mere connubial enjoyment, however lawful and just such enjoyment may be in itself, is like DOATING ON THE RED WINE, and unworthy of the source of the foresaid affections. To delight themselves in this lower region continually, is not a life for heavenly spirits: their life rightly understood is one continual round of heavenly enjoyment: their proper station is intellect; whence they may look up or down, or upon equals, as inclination leads and objects offer; or they may poise themselves in infinity or abstraction, like its proper tenants, when particular objects are wanting. Of intellectual spirits or affections, intellect is the proper station; and their proper safeguard is chastity, with its kindred characteristic, the last mentioned temperance: while the course of these pure affections is marked throughout with other properties of the same auspicious character.

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3. It may be thought, that the difference is not great between sensitive and appetitive properties, between the enjoyment of any object and a good disposition towards it but, that it is, and very great, however conducive one of these sorts may be to the other, will appear from a consideration of some characteristics of the last mentioned class: which apply to every sort of object, whether material or personal; to a good effect, or to the person or object for

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