III.

SERMON 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

Think SERMON

and commotion among mankind.
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 fa-
your 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 man-
kind have always formed. To these con-
clusions, after having run the race of pas-
sion, 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-
out suffering misery, contracting guilt, and
undergoing severe remorse,

In the second place, in order to attain the command of passion, it is requisite to acquire the power of self-denial. The selfdenial of a Christian consists not in perpetual austerity of life, and universal renunciation of the innocent comforts of the world, Religion requires no such unne

cessary

SERMON cessary sacrifices, nor is any such foe to III. present enjoyment. It consists in our being

ready, on proper occasions, to abstain from pleasure, or to submit to suffering, for the sake of duty and conscience, or from a view to some higher and more extensive good. If we possess not this power, we shall be the prey of every loose inclination that chances to arise. Pampered by continual indulgence, all our passions will become mutinous and headstrong. Desire, not reason, will be the ruling principle of our conduct.

As, therefore, you would keep your passions within due bounds, you must betimes accustom them to know the reins. You must not wait till some critical occasion for the exercise of self-denial occur. In vain you will attempt to act with authority, if your first essay be made when temptation has inflamed the mind. In cooler hours, you must sometimes abridge your enjoy-ment even of what is innocent. In the midst of lawful pleasure, you must mainsain moderation, abstemiousness, and selfcommand. The observance of this discipline is the only method of supporting rea

son

you

son in its proper ascendant. For if allow yourselves always to stretch to the utmost point of innocence and safety, beyond that point you will infallibly be hurried, when passion shall arise in its might to shake the heart.

IN the third place, impress your minds deeply with this persuasion, that nothing is what it appears to be when you are under the power of passion. Be assured, that no judgment which you then form, can be in the least depended upon as sound or true. The fumes which arise from a heart boiling with violent passions, never fail to darken and trouble the understanding. When the gourd withered, under the shade of which the prophet Jonah reposed, his mind, already ruffled by the disappointment of his predictions, lost, on occasion of this slight incident, all command of itself; and in the midst of his impatience, he wished to die rather than to live. Instead of being calmed by that expostulating voice, Dost thou well, O fonah! to be angry because of the gourd? he replied with great emotion, I do well to be angry even unto death, But did Jonah

SERMON

III.

III.

SERMON think so when his passion had abated? Do these sentiments bear the least resemblance to that humble and devout prayer, which, on another occasion, when in his calm mind, he put up to God? No two persons can differ more from each other, than the same person differs from himself, when agitated by passion, and when master of his reason. I do well to be angry, is the language of every man when his mind is inflamed, Every passion justifies itself. It brings in a thousand pretences to its aid. It borrows many a false colour, to hide its deformity. It possesses a sort of magic, by which it can magnify or diminish objects at pleasure, and transform the appearance of every thing within its sphere.

Let the knowledge of this imposture which passion practises, place you continually on your guard. Let the remembrance of it be ever at hand, to check the extravagant judgments which you are apt to pass in those moments of delusion. Listen to no suggestion which then arises. Form no conclusions on which you are to act. Assure yourselves that every thing is beheld

See Jonah, i

through