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The catalogue of sins is not completed. Impurity and profaneness are not far behind. The first, indeed, bespeaks such grossness of vice, and the latter, such thoughtless impiety, that we presume it is almost superfiuous to denounce them in this state of society, and from this place of religious instruction. If, for every idle, unprofitable, false or calumniating word, which men shall speak, they shall give an account in the day of judgment, what account shall those men render, whose conversation first polluted the pure ear of childhood, first soiled the chastity and whiteness of the young imagination, whose habitual oaths first taught the child to pronounce the name of God without reverence, or to imprecate curses on his mates with all the thoughtlessness of youth, but with all the passion and boldness of manhood ?

Who then is a wise man, and endued with knowledge among you ? Let him show, out of a good conversation, his words with meekness of wisdom ; for by tby words shalt thou be justified, and by thy words shalt thou be condemned.

3. We proceed to the third branch of self-command, the government of the animal appetites. Dearly beloved, I beseech you, abstain from fleshly lusts, which war against the soul. For how humiliating is the consideration, enough, indeed, to make us weep with shame, that man, the noblest work of God on earth, the lord of this lower world, whose spirit the pure breath of omnipotence breathed forth, whose understanding was formed to grasp at unlimited improvement, and enabled to rise, and purify, and spiritualize, as it enlarged that this noble creature should suffer himself to fall into the hands of the grovelling mob of appetites, and to be fettered by base lusts, which ought to be his slaves—that this ethereal spirit should be wasted in the service of sensuality, and this intelligence, capable of mounting to heaven, be sunk and buried in the slime and pollution of gross and brutal pleasures. When you look around yon, then, and see, on every side, how vast is the number of immortal souls, chained to earth, and lost to heaven, how deeply deplorable is the sight? Will you di. rect your observation to the lower classes of society ? There may you see intemperance boasting of its victims. You see limbs enfeebled, and faculties clouded with intoxication. You meet, at every turn, the ruins of robustness; and of understanding you hardly discern the parting restiges. Will you ascend to the rich and more polished classes of society ? You see luxury in the room of intemperance, and a refined epicurism taking the place of vulgar sensuality. Instead of intoxication, stretched on a pallet of straw, you see repletion, reposing on a bed of down. Instead of an appetite, craving for its burning draught of daily poison, you see a fastidious taste, nicely discriminating flavours, and pronouncing upon delicacies, a sated palate, longing for variety, and rejecting it, as soon as offered. Instead of the reeling of vul. gar drunkenness, you see sluggish bodies, bloated by habitual excess, or else pining away in the midst of luxury and abundance, till sickness imposes too late the restraints, which reason could not enforce, or sudden death snatches his gorged and swollen victim from the very table of his revels.

But to descant on the evils of an intemperate indul. gence of lust and appetite, is, perhaps, useless. Instances are numerous within every one's observation, and admonitions are to be found in the page of every moralist. The most frequent operation of unrestrained desires discovers itself in an inordinate pursuit of pleasure, or what is, with great significancy, called, in modern times, dissipation. To analyze this species of pleasure, is almost impossible. It is the well. known tyrant of modern society, the idol of restless and unoccupied minds. The inquiry of its numerous votaries is not, what shall we eat, or what shall

we drink, but wherewithal shall we be clothed ? Who will show us any new good ? Who will invent for us a new pleasure ? Who will rid us of the irk. some task of thinking? Who will snatch us from the horrours of solitude, and the pain of obscurity, and kindly transport us to some busy scene of untried amusement ? This disposition for perpetual dissipation, when exhibited in its excess, may be called rather a madness, than a passion. To say, that its unhappy votaries are lovers of pleasure, more than lovers of God, seems to be a description, which falls far short of the extremity of their case. They are lovers of pleasure, which has no definite object ; slaves of restive desires, which fix on nothing. They exhibit pitiable spectacles of wishes never satisfied. They stand as awful examples of self-anarchy and internal misrule. Their thoughts, their time, and even their passions, are lost in the whirl of endless dissipation.

4. But let us leave these mournful examples of the degradation of our nature, and proceed to the last branch of self-command, which we proposed to consider, the government of the passions. Not to be in a passion, is generally the amount of the notion, which the world entertains of self-command. But, excellent as is this attainment, we conceive, that it embraces but a part only of that extensive rule, which the christian is expected to maintain over his own spirit. In the broad scheme of gospel ethics, the opposite to anger is meekness; and meekness is no narrow or superficial virtue. It is a grace, which receives little of the applauses of the world ; a grace, which Jesus alone inculcated, and which no philosopher of ancient times seems to have understood, or recommended.

The meek man of the gospel is the very reverse of those, who act the most bustling and noisy part on the theatre of human life. He finds himself in a world, where he will be oftener called to suffer, than to act. He is not ambitious, because he sees little here worth ambition. Humility is the gentle and secret stream, which runs through his life, and waters all bis virtues. To the government of the passions, the principal prerequisite is the restriction of the desires; therefore, as he expects little from the world, he will not often quarrel with it for the treatment he receives. In short, the meek man of scripture considers himself placed here, not in a state of enjoyment, but of trial; and to be passionately fond of pleasures, which are insecure, or to be passionately disturbed at injuries, equally transitory, seems to him utterly unworthy of a being, destined soon to leave this scene of rebuffs and disappointments, and capable of existing for ever in a region of immortality and peace. Finding himself, at present, in a state full of jarring elements, and of violent changes, the sunshine, which is frequently interrupted without him, he endeavours to preserve in mild lustre within his own breast. No dark clouds of discontent, no storms and whirlwinds of passion deform the serenity of his mind. Where others are transported, he is calm; where they are restless, he is patient; where they are passionate, rude and unforgiving, he is mild, peaceablc, full of mercy, and reconciliation. His control of his passions is not so much the result of any present and strong resolution, as of the general temper of his mind. When he is reviled, he reviles not again, because he feels no disposition to revile. When he suffers, he threatens not, because the style of threatening is, to him, an unknown tongue. He has been accustomed to commit his cause to hiin, that judgeth righteously. How equable is the career of meekness ! How easily sits upon the meek man the government of his passions ! How gracefully does he sway his sceptre! He is not in perpetual danger of suffering from excess, he is not obliged unceasingly to watch, and curb, and rein in a wild and headstrong spirit; but his course through life is gentle and secure, as it tends to that peaceful bourne, where he will find quietness and assurance for ever.

How unlike this the spirit of the times ! How little does this temper consist with a state of passions in constant turmoil, with provocations ever recurring, and quarrels hardly appeased'; a state marked with incessant agitation of the spirits, and feverish sensibility to injury or insult! À meek man in this world of our's is hardly acknowledged by his species. For what shall he do in a society, where to kindle with resentment, is spirited and noble; and to retal. iate an affront, is the dictate of honour? What shall he do in a world of restless beings, where some are climbing after dangerous power; others labouring for wealth, which never satisfies; others dissolved in pleasure, which gradually destroys? Where shall the meek pupil of Jesus hide, in this bustle of contending passions and unrestrained pursuits ? He will find, alas, that this is not the place of his abode. He must live above the world, while he lives in it, that he may breathe a purer and a calmer air. From this elevated retirement, look, christian, with steadfast eye on the author and finisher of your faith. He was not of the world. And why? Not because he was in the form of God; but because he could assume the form of a servant, and wash the feet of his disciples; because he could refuse the offer of royalty, bear indignity without resentment, and become obedient unto death, despising the shame, even of the cross itself. Surely it is little to expect of the servants of such a master, that they should at least be angry and sin not, that they should be slow to speak and slow to wrath, in the midst of a hasty and irritable generation ; for he that is slow to anger, is better than the mighty, and he that ruleth his spirit, than he that taketh a city.

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