SERM.

IX

This is the firft, and indeed an effential branch of felf-dominion, or rule over our own fpirits, without which we have not the right ufe of reason, which is our principal diftinguishing faculty, nor can regularly pursue the proper ends of fuch a being. On the one hand, it is to be confidered, that our condition and capacity is limited and imperfect; we cannot, at one view, comprehend the whole of things which are neceffary to be confidered, in order to the direction of our choice and our practice, but must take them in gradually, and purfue our enquiries by leifurely fteps, as the narrowness of the mind will allow. How then is the understanding to be exercised, if it is to be exercised at all in forming our conduct, but in deliberation? And what room is there for deliberation, unless the active powers be fufpended to give way to it? On the other hand, this is the high prerogative of our being, above inferior agents, particularly thofe of the brutal kind. hath made us with a variety of defires and affections, between which a ballance is to be preferved, that we may attain to the ends of our being, and enjoy our true happiness. We have felfifh defires, which terminate in private good or enjoyment: We will find

God

in

in our own hearts too, a defire of the good SERM. of others, and a defire to thofe actions IX. wherein our own minds may approve us, to the things which are pure, true, and just, and honeft, and lovely: The former are in many men strong and vehement, being continually indulged and complied with; the other are overlooked and neglected, whereby they become weak; and yet the force of them appeareth very great, by the most painful fenfations which arife in the mind for counter-acting them. It is for thofe creatures which have no defires but what center in themselves, to follow their direction wholly and without any hefitation; but for us whom God hath endued with a capacity, and even a fenfe of obligation to do good to others, and to please him, we ought to cherish and actively endeavour to ftrengthen thofe nobler fentiments and difpofitions, which is at the fame time purfuing our own happiness in the beft manner; for perceptions of the highest pleasure are annexed to them. But in order to preferve this due ballance of the affections, and anfwer the ends of our entire conftitution, which are fo much fuperior to those of the brutes, it is neceffary we should have, and habitually exert the power of fufpending Q 2

our

SERM. Our determinations, till we have examined IX. and been fatisfied, concerning the motives upon which we act. The more we have of this power, and exercise it, the more we are mafters of ourselves, and have rule over our own fpirits; and that mind is impotent and without any defence againft fatal misconduct, which acteth rafhly and indeliberately.

But more particularly, to have the rule over our own fpirits, is, to keep the paffions under an exact discipline, and to restrain their exceffes. By the paffions are meant thofe vehement fenfations and emotions, which accompany defire and averfion, the great fprings of action in mankind. Experience fheweth, that often ftrong agitations of body, and violent perturbations of mind attend our purfuit of what is apprehended to be good, and our averfion to, and endeavour to fhun evil. Thefe in their original defign, as planted in us by the wife and gracious Author of nature, are a very useful part of the conftitution, directing and exciting us to the vigorous ufe of proper means for our own prefervation and happiness, to which men would not be generally determined by calm reafon and defire.

Concern

Concerning every one of the paffions we SERM. may understand by ferious reflection the par- IX. ticular ends and ufes they ferve; and it is the province of reafon and conscience to keep them within thofe limits which the ends and uses direct, that is, to provide that they do not transport us beyond the just defign, or into a vehemence above what the importance of it will allow. This will be best understood by particular examples. Anger is a paffion which the author of nature hath planted in us for our own neceffary defence, by repelling injuries, and that we may exert ourselves with vigour for the prefervation of our lawful interefts against unjuft invafion; but it rifeth to an extreme which ought to be repreffed, when it tranfporteth us beyond those bounds, and when it terminateth in the deftruction or hurt of the injurious, without regard to our own fafety, which is the proper end.

Again; there are natural defires in men of very unequal moment which often rife to paffions. But how unreasonable and weak is it to be paffionate for trifles? and those defires which are of greater confideration to the state of the world, but do not relate to the highest ends of life, certainly we ought fo to govern, that the anxiety and uneafi

SERM. nefs of them do not entirely deftroy the reIX. lifh of life, and render us unfit for pursuing

the main bufinefs of it. The defire of offfpring is a natural one and lawful, but it was heightened by paffion in Rachel to a great extreme, when the faid, give me children, or I die.

Befides thefe paffions which have a foundation in nature, and the excefs only is faulty, which the mind ought to restrain by calm and ferious confideration, there are others raifed on occafions merely fantastical; custom, habit, and other caufes, beget falfe opinions, which reprefent things under the appearance of good, and ftamp a great importance upon them, which have really no relation to the neceffities and the ends of our being, as the objects of the original defires have; fuch as gay apparel, equipage, titles, which have the inviting idea of magnificence and grandeur annexed to them. But if we calmly confider the human nature, we will fee they have no connection with the main concerns of it; and yet thefe fantastical things are known to be the occafion of very violent and disturbing paffions, which a wife man ought to restrain; and it evidently belongeth to a just government of himself.

Fear