between the self-denial, which has no other aim than mere
self-mortification, and that, which is exercised to secure greater good
to ourselves and others. The first is the foundation of monasticism,
penances, and all other forms of asceticism; the latter, only, is that
which Christianity requires.

A second consideration, which may give definiteness to this subject, is,
that the formation of a perfect character, involves, not the
extermination of any principles of our nature, but rather the regulating
of them, according to the rules of reason and religion; so that the
lower propensities shall always be kept subordinate to nobler
principles. Thus, we are not to aim at destroying our appetites, or at
needlessly denying them, but rather so to regulate them, that they shall
best secure the objects for which they were implanted. We are not to
annihilate the love of praise and admiration; but so to control it, that
the favor of God shall be regarded more than the estimation of men. We
are not to extirpate the principle of curiosity, which leads us to
acquire knowledge; but so to direct it, that all our acquisitions shall
be useful and not frivolous or injurious. And thus, with all the
principles of the mind, God has implanted no desires in our
constitution, which are evil and pernicious. On the contrary, all our
constitutional propensities, either of mind or body, He designed we
should gratify, whenever no evils would thence result, either to
ourselves or others. Such passions as envy, ambition, pride, revenge,
and hatred, are to be exterminated; for they are either excesses or
excrescences: not created by God, but rather the result of our own
neglect to form habits of benevolence and self-control.

In deciding the rules of our conduct, therefore, we are ever to bear in
mind, that the developement of the nobler principles, and the
subjugation of inferior propensities to them, is to be the main object
of effort, both for ourselves and for others. And, in conformity with
this, in all our plans, we are to place religious and moral interests as
first in estimation, our social and intellectual interests, next, and
our physical gratifications, as subordinate to all.

A third consideration, is, that, though the means for sustaining life
and health are to be regarded as necessaries, without which no other
duties can be performed, yet, that a very large portion of the time,
spent by most persons, in easy circumstances, for food, ra