Imatges de pàgina
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action be right and virtuous, since it will then become easier by constant exercise. But if it be wrong and vicious, we shall find it difficult to be reformed according to the scripture maxim, that as the Ethiopian cannot change his skin nor the leopard his spots, neither shall we who have been accustomed to do evil learn to do well.

The principles next in order, are those animal passions, which give a strong impulse to the mind, at the conception or presence of those objects which are apt to excite them. The passions are in themselves useful parts of our constitution, when duly regulated by right reason; but they become sources of uneasiness when suffered to prevail without restraint. Thus, if any thing appear worthy of acquisition, desire will determine us to pursue it with the utmost vigour; if it be pernicious, hatred will excite us to use our exertions to avoid it ;-while we are exposed to danger, fear is a necessary principle to keep us always on our guard;-while we live in a world where so many are disposed to oppress or offend us, anger and resentment are useful to defend us from injury;-while we are ready to bring distress upon ourselves by our folly and imprudence, sorrow is the means of softening our hearts and producing reformation;-while we feel so many of the miseries of life which might depress our spirits, hope is bestowed on us as the anchor of the soul, by which we may anticipate better days awaiting us, and lead us to descry that future state of bliss prepared for the righteous in another world.

But the passions may often instigate us to the most unreasonable behaviour by their overpowering influence. Thus, we may desire things that are forbidden and pernicious; we may fear evils which will never happen, and be all our life-time subject to bondage-we may be angry with our brother without a cause, and become implacable in our resentments;-we may indulge sorrow till it issue in melancholy;-and we may cherish hope of unattainable possessions, which in the mean time maketh the heart sick, and in the end shall utterly perish. If therefore we would keep the passions within proper bounds, let us consider the nature of the various ends which they

were intended to serve, and regulate them by the dictates of prudence and discretion.

The like discipline should be applied in governing our various affections. These have been divided into two kinds, the selfish and the social. We are so constituted as to aim at the promotion of our own felicity; and this is commendable when it is pursued in an honourable manner, with due regard to the welfare of others. But, when the principle of selfishness contracts our hearts, when we wrap ourselves up in our own enjoyments, and act as isolated individuals upon whom society has no claims for a share of our benevolence, we desert our station as members of the civil community of mankind.-For, our fellowcreatures are placed in certain relations to us which demand reciprocal affections. Thus, the parent should provide for his children; the child should love and esteem his parents; neighbours should oblige and assist each other; friends should be mutual helpers of each others' joy; and every one should compassionate and relieve the distresses of their brethren.

If it be asked what reason is there for exercising such affections, it is sufficient to answer, that we have social and benevolent feelings which were given us to be employed towards their proper objects, and that if we shut up our bowels of sympathy and compassion, we thereby neglect to cultivate that brotherly love which is the great criterion of moral worth; for "hereby" says our Lord, "shall all men know that ye are my disciples if ye love one another." In this manner should our mechanical and animal principles of action be regulated by our rational, that we may behave as becomes beings who are endued with a sense of our duty, and with capacities for perform ing. We cannot, indeed, from the perversity of our nature, act in all respects in obedience to the law of rectitude; for alas! we feel that the flesh lusteth against the spirit, and the spirit against the flesh, so that we often cannot do the things which we would. But, surely there are none so void of all regard to moral obligations, as to conceive, that though we cannot perform our duty perfectly, it is therefore fruitless to attempt performing it at

all. No our nature may still be ameliorated by proper culture, and it were well that, instead of perplexing ourselves with mystical subtleties, we would study the constitution of our nature, and the improvement of which our minds are susceptible by rational instructions.-For this purpose, let us attend, as was proposed,

II. To the religious and moral discipline by which they should be regulated.

That must be directed both towards our intellectual and active powers, which have already been enumerated. Consider then how each of these should be cultivated in the manner most successful, for answering the design which our wise Creator had in view by bestowing them. -With respect to the use which we should make of those organs of sensation that are the inlets of knowledge, we should take every proper opportunity of enlarging our observation, by as extensive acquaintance with men and things as our situation in life affords. This will furnish us with ample stores for speculation from time to time, and render us both wise ourselves and acceptable to others. In order to improve our intellectual powers, let us acquire the habit of fixing our attention steadily on those objects of thought which require investigation, and form a distinct conception of their various properties, and the relations which they bear to other things wherewith they are connected.-Let us also accustom ourselves from our earliest years, and during the future period of life, to treasure up in our memory any useful information which we may acquire by observation, reading, or conversation; let us reflect on what we have seen, or read, or heard, and what is worthy of being retained; let us recollect often those objects which are of importance for us to know, and supply the defects of our retentive powers, by committing to writing such particulars as we would wish to remember, lest at any time we should let them slip. This exercise should be especially applied to impress upon our minds the religious knowledge derived from the preaching of the gospel. From negligence in the improvement of our memory, it happens that most people

no sooner hear the most seasonable instructions, than they immediately forget them, and thus are neither wiser nor better, than if they had never heard the truths of religion delivered. Wherefore let us remember the things which belong to our peace, before they be hid from our eyes.The next faculty which we should improve, is the imagi nation. It will be constantly suggesting to us ideal objects of thought which often corrupt and defile our minds. Every one is sensible what vagaries occur to his fancy, which he would be ashamed to acknowledge, and what romantic conceptions he entertains, which are a source of vanity and vexation of spirit. If then, we would confine this excursive faculty within proper bounds, let us acquire the habit of thinking on serious and useful subjects; let us propose to our consideration the perfections of God, the offices of Christ; our sins and temptations; with the means of avoiding them; our various duties as men and Christians; the shortness of life, and the awfulness of death; a judgment to come, and that eternal state into which we must soon be introduced, where we shall be happy or miserable according to the deeds now done in the body. These and the like subjects will preserve our imagination from being contaminated by extravagant ideas, we shall thus keep our hearts with all diligence, and find that out of them are the issues of life. The faculty next in order, which requires to be regu lated, is the judgment. It would in all cases enable us to form an opinion according to truth, were it not perverted by unreasonable prejudices. Thus, an action which would be highly extolled by us if done by a friend, or one whom we esteem, shall be hardly deemed worthy of commendation if proceeding from an indifferent person, or from an enemy. And a trivial impropriety committed by those whom we hate or despise, is magnified into a heinous offence, while the most glaring faults of our particular favourites are palliated with a degree of partiality which not even the strongest ties of friendship can justify. The same unfairness appears in estimating the opinions and characters of others who differ from us on points of speculation, or who are rivals to us

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in our worldly interests. Now, if we would employ this mental faculty in its proper office, let us divest ourselves of all prepossessions for or against others, let us view them simply as moral agents whose conduct is right or wrong, and then shall we judge not according to appearance, but judge righteous judgment.-In order to assist our judgment, we should, in the next place, exercise our reasoning power in matters of religious and moral obliga tion, and in establishing steady principles of conduct. Thus when we consider the various relations of mankind, and what duties these impose upon each individual according to his station, let us be persuaded to act our part agreeably to that moral order which should be observed, for promoting the general welfare. Our reason will teach us that it is right to honour and obey our superiors, and equitable to be humane and condescending to inferiors, because if we were placed in their situations we would expect such treatment ourselves; and therefore we should act by this unerring rule, "all things whatsoever we would that men should do unto us, should be done unto them, as this is the law and the prophets." Our reason also convinces us, that others have certain rights which they should possess inviolable, and therefore we should never attempt to deprive them of their property, or reputation, because these are necessary for maintaining their respectability and credit in the world. Our reason moreover instructs us, that there are many persons and things unworthy of our attachment and regard, and therefore they should never excite the least emotion in our breasts, nor any desire of what is improper or impossible to be attained. Thus, let us exercise that rational faculty with which we are endowed, that we may be directed in choosing betwixt good and evil. Let us also use our reason in all the affairs of life with prudence and discretion, that we may determine and act according to the dictates of that internal guide which is given us "as a light unto our feet, and a lamp unto our path.”—There is still greater necessity for regulating that mental taste which inclines men to relish certain amusements and pur suits with which they are delighted. It often happens,

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