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SERMON XVIII.

The same SUBJECT continued.

PROVERBS, iv. 23.

Keep thy heart with all diligence; for out of it are the issues of life.

HA

AVING treated, in the foregoing Discourse, of the government of the thoughts, I proceed to consider the government of the passions, as the next great duty included in the keeping of the Heart.

Passions are strong emotions of the mind, occasioned by the view of apprehending good or evil. They are original parts of the constitution of our nature; and therefore to extirpate them is a mistaken aim. Religion requires no more of us, than to moderate and rule them. When our blessed Lord assumed the nature, without the corruption, of man, he was subject to like passions with us. On some occasions, he felt the risings of anger. He was often touched with pity. He was grieved in spirit; he sorrowed, and he wept.

Passions, when properly directed, may be subservient to very useful ends. They rouse the dormant powers of the soul. They are even found to exalt them. They often raise a man above himself, and

render him more penetrating, vigorous, and masterly, than he is in his calmer hours. Actuated by some high passion, he conceives great designs, and surmounts all difficulties in the execution. He is inspired with more lofty sentiments, and endowed with more persuasive utterance, than he possesses at any other time. Passions are the active forces of the soul. They are its highest powers brought into movement and exertion. But like all other great powers, they are either useful or destructive, according to their direction and degree; as wind and fire are instrumental in carrying on many of the beneficent operations of nature; but when they rise to undue violence, or deviate from their proper course, their path is marked with ruin.

It is the present infelicity of human nature, that those strong emotions of the mind are become too powerful for the principle which ought to regulate them. This is one of the unhappy consequences of our apostacy from God, that the influence of reason is weakened, and that of passion strengthened within the heart. When man revolted from his Maker, his passions rebelled against himself; and, from being originally the ministers of reason, have become the tyrants of the soul. Hence, in treating of this subject, two things may be assumed as principles: first, that through the present weakness of the understanding, our passions are often directed towards improper objects; and next, that even when their direction is just, and their objects are innocent, they perpetually tend to run into excess; they always hurry us towards their gratification with a blind and dangerous impetuosity. On these two points then turns the whole government of our passions: first,

to ascertain the proper objects of their pursuit; and next, to restrain them in that pursuit, when they would carry us beyond the bounds of reason. If there be any passion which intrudes itself unseasonably into our mind, which darkens and troubles our judgment, or habitually discomposes our temper; which unfits us for properly discharging the duties, or disqualifies us for cheerfully enjoying the comforts of life, we may certainly conclude it to have gained a dangerous ascendant. The great object which we ought to propose to ourselves is, to acquire a firm and stedfast mind, which the infatuation of passion shall not seduce, nor its violence shake; which, resting on fixed principles, shall, in "the midst of contending emotions, remain free and master of itself; able to listen calmly to the voice of conscience, and prepared to obey its dictates without hesitation.

To obtain, if possible, such command of passion, 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 source of mischief to human life, it is, beyond doubt, the misrule of passion. It is this which poisons the enjoyment of individuals, overturns the order of society, and strews the path of life with so many miseries, as to render it indeed the valley of tears. All those great scenes of public calamity, which we behold with astonishment and horrour, have originated from the source of `violent passions. These have overspread the earth with bloodshed. These have pointed the assassin's dagger, and filled the poisoned bowl. These, in every age, have furnished too copious materials for the orator's pathetic declamation, and for the poet's tragical song.

When from public life we descend to private conduct, though passion operate not there in such a wide and destructive sphere, we shall find its influence to be no less baneful. I need not mention the black and fierce passions, such as envy, jealousy, and revenge, whose effects are obviously noxious, and whose agitations are immediate misery. But take any of the licentious and sensual kind. Suppose it to have unlimited scope; trace it throughout its course; and you will find that gradually, as it rises, it taints the soundness, and troubles the peace, of his mind over whom it reigns; that in its progress, it engages him in pursuits which are marked either with danger or with shame; that in the end, it wastes his fortune, destroys his health, or debases his character; and aggravates all the miseries in which it has involved him, with the concluding pangs of bitter remorse. Through all the stages of this fatal course, 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 unrestrained passions, it is needless to enlarge. Hardly are there any so ignorant or inconsiderate as not to admit, that where passion is allowed to reign, both happiness and virtue must be impaired. I proceed therefore to what is of more consequence, to suggest some directions which may be useful in assisting us to preserve the government of our passions.

In the first place, we must study to acquire just views of the comparative importance of those objects that are most ready to attract desire. The erroneous opinions which we form concerning happiness and misery, give rise to all the mistaken and dangerous

passions which embroil our life. We suffer ourselves to be dazzled by unreal appearances of pleasure. We follow, with precipitancy, whithersoever the crowd leads. We admire, without examination, what our predecessors have admired. We fly from every shadow at which we see others tremble. Thus, agitated by vain fears and deceitful hopes, we are hurried into eager contests about objects which are in themselves of no value. By rectifying our opinions, we should strike at the root of the evil. If our vain imaginations were chastened, the tumult of our passions would subside.

It is observed, that the young and the ignorant are always the most violent in pursuit. The knowledge which is forced upon them by longer acquaintance with the world, moderates their impetuosity. Study then to anticipate, by reflection, that knowledge which experience often purchases at too dear a price. Inure yourselves to frequent consideration 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 passion, than by the want of those things which give occasion to that passion. Persuade yourselves, that the favour of God and the possession of virtue form the chief happiness of the rational nature. Let a contented mind, and a peaceful life, hold the next place in your estimation. These are the conclusions which the wise and thinking part of mankind have always formed. To these conclusions, after having run the race of passion, you will probably come at the last. By forming them betimes, you would make a seasonable escape from that tempestuous region; through which none can pass with-

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