ve of nature, simplicity, and truth. The passions also depend in part on the bodily constitution, and in some men are naturally stronger than in others. But every man may govern his passions, if he will take the necessary pains. The more the body is pampered, the greater strength will every evil passion acquire: and therefore a hardy, as well as busy, life tends to keep them manageable. Intemperance puts us off our guard, and disqualifies us for that strict self-government, which is at all times incumbent on us as moral and accountable beings. A very slight degree of it has this ef fect.

384. The regulation of the passions ought to begin as early in life as possible. Then indeed they are strong, but then the mind is docile, and has not contracted many evil habits. They, therefore, who have the care of children should be very attentive to their passions and opinions, as soon as these begin to appear; rectifying the latter if erroneous, and of the former repressing such as seem to partake of malice, pride, vanity, envy, or suspicion. The benevolent and pious affections cannot be indulged too much; and joy, hope, and fear, are useful when moderate, and properly directed. As a restraint on the passions of childhood, a sense of honour and shame, if cherished from the beginning, will be found to have better effects than bodily punishment; which ought never to be had recourse to, till all other means have been tried and

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found ineffectual. But nothing in a teacher or parent has more salutary consequences, than to set a good example, of candour, moderation, good nature, humanity, and modesty. Let no visible or audible impurity,' says Juvenal, enter the 6 apartment of a child; for to children the greatest 6 reverence is due.' See his fourteenth satire; in which are many excellent remarks to the same purpose. It is pity that author was in this respect so very inattentive to his own precepts.

385. Let no evil passion impose on us by assuming a false name; for this often happens, and is often fatal to virtue. Men are apt to mistake their own avarice for frugality, profusion for generosity, suspicion for cautious discernment, pride for magnanimity, ostentation for liberality, detraction for the love of truth, insolence for plain dealing, revenge for resentment, envy for emula tion, and sensuality for necessary amusement, We must carefully guard against these and the like errors, by studying our own character with impartiality, and attending to what is said of us, not only by our friends, but also by our enemies, and by the world in general. For though our faults and infirmities are sometimes magnified by malicious misrepresentation, it does not often happen, that a man is universally blamed for a fault from which he is altogether free.

386. Even from lawful gratifications we should accustom ourselves frequently to abstain; for we

ought always to have our passions and appetites in our power, remembering that the present is a life of trial, and was never intended for a state of complete happiness. Nor will this abstinence take away from our sum of worldly enjoyment; on the contrary, it will add to it. As temperance, and even fasting sometimes, may not only contribute to health, but also by quickening appetite increase the pleasure of eating and drinking, so it is with our other appetites. Continual indulgence makes them unruly, and less sensible to pleasure; abstinence quickens them, and keeps them manageable.

387. Restrain needless curiosity; nor inquire into that business or those sentiments of other men in which you have no concern; nor puzzle yourselves with intricate and unprofitable speculation. There is in some people a restless and captious spirit, which is perpetually finding fault, and proposing schemes, and contriving arguments for the support of paradox, and meddling with matters that are not within their sphere. Hence arise anxiety, vexation, disappointment, misanthropy, scepticism, and many passions both unruly and unnatural, which we may easily avoid, if we take the apostle's advice, and study to be quiet, and to mind our own business."'

388. Avoid all companies, all books, and all opportunities of action, by which you may have reason to apprehend that irregular passions may be raised

or encouraged. How much good manners may be corrupted by evil communications, the sad experience of every age, I had almost said of every man, can abundantly testify. The world judges of men from the company they keep; and it is right that it should be so. No man will choose for his companion the person whom he either despises or disapproves. He therefore who associates with the wicked and the foolish gives proof of his own wickedness and folly. We may be the better, as long as we live, for having conversed one hour with a wise and good man; and the same time spent with those of an opposite character may give our virtue an incurable wound.

389. Consider all those books as dangerous, by which criminal passions may be inflamed, or good principles subverted; and I again warn you to avoid them as you would the pestilence. To take pleasure in such things is a mark of as great corruption of mind, and ought to be accounted as dishonourable, as to keep company with pickpockets, gamblers, and atheists. Study the evidence of your religion, so as to be able to give a reason to those who may have a right to question you concerning your faith; and steadily, though calmly, defend your principles, if you should have the misfortune to fall into the company of those who controvert them: but do not rashly engage in this sort of altercation; nor choose for your friend or companion the man who takes pleasure

in the books of infidelity. Such a man you will hardly convert by reasoning, as his unbelief is founded, not in reason, but in prejudice; and you need not expect to receive from him much useful information in these matters, as you will find, (at least I have always found), that he has attended to one side only of the question.

390. Games of chance, where money is the object, are dangerous in the extreme. They cherish evil passions without number; as avarice, anger, selfishness, discontent; and give rise to altercation and quarrelling, and sometimes, as I am well informed, to the most shocking impiety; they occasion, as long as they continue, a total loss of time, and of all the rational pleasures of social life: they are generally detrimental to health, by keeping the body inactive, and encroaching on the hours of rest they produce a feverish agitation of the spirits, as hurtful to the mind, as habitual dram-drinking would be to the body: they level all distinctions of sense and folly, vice and virtue; and bring together, on the same footing, men and women of decent and of the most abandoned manners. Persons who take pleasure in play seldom fail to become immoderately attached to it; and neglect of business, and the ruin of fortune, family, and reputation, are too frequently the consequence. Savages are addicted to gaming; and, in this respect, whatever difference there may be in the dress, or colour of the skin, the characters of the gentleman