But the doctrine of self-denial is not weakened in itself by the errours of those who misinterpret or misapply it; the encroachment of the appetites upon the understanding is hourly perceived; and the state of those, whom sensuality has enslaved, is known to be in the highest degree despicable and wretched. The dread of such shameful captivity may justly raise alarms, and wisdom will endeavour to keep danger at a distance. By timely caution and suspicious vigilance those desires may be repressed, to which indulgence would soon give absolute dominion; those enemies may be overcome, which, when they have been a while accustomed to victory, can no longer be resisted. Nothing is more fatal to happiness or virtue, than that confidence which flatters us with an opinion of our own strength, and, by assuring us of the power of retreat, precipitates us into hazard. Some may safely venture farther than others into the regions of delight, lay themselves more open to the golden shafts of pleasure, and advance nearer to the residence of the Syrens; but he that is best armed with constancy and reason is yet vulnerable in one part or other, and to every man there is a point fixed, beyond which, if he passes, he will not easily return. It is certainly most wise, as it is most safe, to stop before he touches the utmost limit, since every step of advance will more and more entice him to go forward, till he shall at last enter into the recesses of voluptuousness, and sloth and despondency close the passage behind him. To deny early and inflexibly, is the only art of checking the importunity of desire, and of preserving quiet and innocence. Innocent gratifications must be sometimes withheld; he that complies with all lawful desires will certainly lose his empire over himself, and, in time, either submit his reason to his wishes, and think all his desires lawful, or dismiss his reason as troublesome and intrusive, and resolve to snatch what he may happen to wish, without inquiring about right and wrong. No man, whose appetites are his masters, can perform the duties of his nature with strictness and regularity; he that would be superior to external influences must first become superior to his own passions. When the Roman general, sitting at supper with a plate of turnips before him, was solicited by large presents to betray his trust, he asked the messengers whether he that could sup on turnips was a man likely to sell his own country. Upon him who has reduced his senses to obedience, temptation has lost its power; he is able to attend impartially to virtue, and execute her commands without hesitation. To set the mind above the appetites is the end of abstinence, which one of the Fathers observes to be not a virtue, but the ground-work of virtue. By forbearing to do what may innocently be done, we may add hourly new vigour to resolution, and secure the power of resistance when pleasure or interest shall lend their charms to guilt.