SERM.

III.

To obtain, if poffible, fuch command of paffion, is one of the highest attainments of the rational nature. Arguments to show its importance crowd upon us from every quarter. If there be any fertile fource of mischief to human life, it is, beyond doubt, the mifrule of paffion. It is this which poifons the enjoyment of individuals, overturns the order of society, and strews the path of life with fo many miferies, as to render it indeed the valley of tears. thofe great fcenes of public calamity, which we behold with astonishment and horrour, have originated from the fource of violent paffions. Thefe have overfpread the earth with bloodshed. These have pointed the affaffin's dagger, and filled the poisoned bowl. Thefe, in every age, have furnished too copious materials for the orator' pathetic declamation, and for the poet's tragical fong.

All

When from public life we descend to private conduct, though paffion operate not there in fuch a wide and destructive sphere, we fhall find its influence to be no less bane

ful.

ful. I need not mention the black and fierce paffions, fuch as envy, jealousy, and revenge, whose effects are obviously noxious, and whofe agitations are immediate mifery. But take any of the licentious and fenfual kind. Suppofe it to have unlimited fcope; trace it throughout its courfe; and you will find that gradually, as it rifes, it taints the foundnefs, and troubles the peace of his mind over whom it reigns; that in its progrefs it engages him in pursuits which are marked either with danger or with fhame; that in the end it waftes his fortune, deftroys his health, or debafes his character; and aggravates all the miferies in which it has involved him with the concluding pangs of bitter remorse. Through all the ftages of this fatal courfe, how many have heretofore run? What multitudes do we daily behold pursuing it, with blind and headlong steps?

But, on the evils which flow from unre¬ ftrained paffions, it is needlefs to enlarge. Hardly are there any fo ignorant or inconfiderate as not to admit, that where paffion

SERM. is allowed to reign, both happiness and vir

III.

tue must be impaired. I proceed therefore to what is of more confequence, to suggest fome directions which may be useful in affifting us to preferve the government of our paffions,

In the first place, we must study to ac¬ quire juft views of the comparative import¬ ance of those objects that are most ready to attract defire, The erroneous opinions which we form concerning happiness and misery, give rise to all the mistaken and dangerous paffions which embroil our life. We fuffer ourselves to be dazzled by unreal appearances of pleasure. We follow, with precipitancy, whitherfoever the crowd leads. We admire, without examination, what our predeceffors have admired. We fly from every fhadow at which we fee others tremble. Thus, agitated by vain fears and deceitful hopes, we are hurried into eager contefts about objects which are in themselves of no value. By rectifying our opinions, we would ftrike at the root

of

of the evil. If our vain imaginations were SERM. chaftened, the tumult of our paffions would fubfide.

It is obferved, that the young and the ignorant are always the moft violent in pursuit. The knowledge which is forced upon them by longer acquaintance with the world, moderates their impetuofity. Study then to anticipate, by reflexion, that knowledge which experience often purchases at too dear a price. Inure yourself to frequent confideration of the emptiness of those pleasures which excite so much strife and commotion among mankind. Think how much more of true enjoyment is lost by the violence of paffion, than by the want of those things which give occafion to that paffion. Perfuade yourselves that the favour of God and the poffeffion of virtue form the chief happiness of the rational nature. Let a contented mind, and a peaceful life, hold the next place in your eftimation. These are the conclufions which the wife and thinking part of mankind have always formed. To these con

clufions,

III.

SERM. clufions, after having run the race of paffion, you will probably come at the last. By forming them betimes, you would make a feasonable efcape from that tempeftuous region; through which none can pass with out fuffering mifery, contracting guilt, and undergoing fevere remorfe.

IN the fecond place, in order to attain the command of paffion, it is requifite to acquire the power of felf-denial. The felfdenial of a Chriftian confifts not in perpetual aufterity of life, and universal renunciation of the innocent comforts of the world. Religion requires no fuch unneceffary facrifices, nor is any fuch foe to prefent enjoyment. It confifts in our being ready, on proper occasions, to abstain from pleasure, or to fubmit to fuffering, for the fake of duty and confcience, or from a view to fome higher and more extensive good. If we poffefs not this power, we shall be the prey of every loose inclination that chances to arife. Pampered by continual indulgence, all our paffions will become

mutinous