prevailing in public or in private life, in the conduct of nations or of individuals, in the management of business or in the pursuit of pleasure, which is not palliated, vindicated, recommended, by the fame line of argument. Is our unchriftian traffic in flaves the fubject of difcuffion? The radical ini quity of the trade is confeffed: but we are told, that if we should renounce it, other nations would continue to carry it on: why then, it is faid, are we to defift? Are unwarrantable customs in commercial tranfactions pointed out? The merchant admits that there is cause of blame; but alleges, that he neither inftituted nor can abolish the practice: and asks why he is to be more fcrupulous than his neighbours. Similar inftances might be multiplied to almost any extent. In all cases of this nature, the language of the world is; If you cannot prevent the commiffion of a criminal act, why are you to leave to others the profit or the pleafure which will attend it? The language of Revelation is; "Be not a partaker

"in other men's fins. Keep thyfelf pure (k).” The former is the rule by which man is difpofed to judge: the latter is the rule by which God will judge. You fay that you cannot reform the world. Cannot you reform yourself? How is a prevailing bad custom of any kind to be extinguished otherwise than by being abandoned by the individuals who have upheld it? And by what means have you been exempted from the general obligation? It matters not, in this view of the queftion, whether thoufands will follow your example, or not a fingle individual will be made better by it. Look to the moral benefit of others: but look first to the moral benefit of that person who has the most at ftake in your actions;

look first to yourself.

But the affertion that your example is inconfiderable, and will be inefficacious, deferves a more particular examination. Has

(A) 1 Tim. v. 22:

example

example no effect, either to establish or to discountenance a fpecies of public entertainment? Or is it the example of the female fex only that is without influence? You reply, that the example of women of elevated station has a moft powerful effect: that the entertainments of which we are speaking would have now been far more popular and frequent than they are, if the perfon most eminent in rank of your own fex in this kingdom had favoured them with her encouragement, instead of meritoriously distinguishing herself by withholding her patronage; and that the pattern exhibited by the wives and daughters of nobility will ever have great and extensive efficacy, as well among others of the fame rank, as among their inferiors. This acknowledgment is fufficient: it contains the principle of every conceffion which can be defired. You are neither a queen, nor of noble birth. Your example will not have the commanding force derived from royalty, nor the attractions which accompany

the

1

the peerefs. It will not draw multitudes in its train it may influence few: but are you certain that it will influence none? Is it poffible for you to know beforehand, that it will not influence one individual? And if it has a beneficial influence on one individual, is this an effect to be despised? Is the very chance of fuch an effect to be dif regarded? But is it not probable, is it not almost certain, that the force of your example will be more widely felt? Put the cafe fairly to yourself. If a young woman, of your own age and station, and of your own neighbourhood, had declined the public amusement which has given rise to this difcuffion, and had confeffedly declined it for the reasons which have recently been urged against it; would her example have excited no doubts in your own breaft? If it had found you involved in doubts, would it not have ftrengthened them? If it had found you impelled by false shame to act contrary to your judgement, would it not have fuftained you? Might not an oppo

1

fite example on her part have prevented or removed your doubts, or have given false fhame the victory over your understanding and your confcience? Might it not have on others the fame effect as on yourself? Have you then no fister, no relation, no friend, no acquaintance, whom your example could move? Are you fo little loved, fo little efteemed, that there is not a fingle perfon in your own family, or among your connections, not a single perfon either in your own situation in life, or of rank somewhat above or fomewhat below it, on whom your fentiments and conduct would operate either in the way of recommendation or the contrary? If this fuppofition be poffible, how muft you have lived!

Remember then thefe two plain and momentous rules of conduct at which we have arrived. First, that on every occafion you are to act precifely in that manner, which you believe that moral rectitude would of itself require you to adopt