its measure of perfection, hath a felf-enjoy- SER M. ment, findeth ease and fatisfaction in its IV. found and healthful ftate; and it might be expected it should be fo, confidering the great goodness of the Creator. But it was wifely provided that fuch of them as are liable to dangers and annoyances from abroad, fhould have a painful apprehenfion of them, in order to their being put upon the speedieft methods for avoiding them. This is the end of fear in their constitution. We see the brute kinds plainly discover it, in their narrow fphere of fenfible objects which threaten them, and from which all their danger arifeth; they are quickly apprised, and immediately directed, without deliberation, to all they can do for their fafety. But man is made with a larger comprehenfion, and with the privilege of forefight, by which he discovereth a greater variety of dangers, and seeth them at a greater diftance; and this certainly was not originally intended to be his torment; but, if it be fo in event, it must be by way of penal infliction for his faults, or a diftemper of his mind against which there is a proper remedy provided. This, then, is the first part of our weakness, of which wisdom is the cure.

SERM.

2dly, If we alter the fituation of diffiIV. cult uneafy circumstances and events in life,

and, instead of the perturbation which attendeth the prospect of them as future, confider them as actually incumbent, they produce the paffion called grief, which in our prefent condition we are too well acquainted with to need any explication of it. It is not, indeed, equal in all men, no more than fear, even when the outward occafion is the fame or equal. There are fome fpirits which can much better than others sustain their infirmity; and yet I think we must all be fenfible, that in the vast variety of troubles to which man is born, one or other doth so press the weak fide of every human conftitution, that it requireth a force above that of mere, unimproved, and uncultivated nature to support it; that is, it requireth religious wisdom; without the aid of which, it will fink us into a painful indifpofition and weakness of mind.

Another paffion belonging to the fame class, is anger; when the difagreeable event is confidered as an injury, and as befalling us by the injuftice or ill-will of a voluntary agent. The true defign of this in our conAtitution, is the fame with that of the other paffions,

I

IV.

paffions, that is, our own prefervation; and SER M. there it ought to reft. But often it is accompanied with a violent propenfion to the mifery of the apprehended injurious, and transporteth men into a behaviour very unbecoming them, and which they cannot reflect upon without regret and confufion.

4

Now, let us confider the symptoms which commonly appear in men, and are produced by these original causes of our disorders in our present infirm ftate, that fo we may fee the need of wisdom as a remedy, if it be indeed a remedy. And, firft, we find that during the prevalence of the paffions already mentioned, and especially in their first and most violent affaults, the understanding is obfcured, at leaft, we have not the due use of it. How often are men in the extremities of fear, and forrow, and anger, reduced almost to an incapacity of thinking? and even, in lower degrees of these paffions, they have not fuch clear views of things,, which especially are more immediately neceffary in their prefent circumftances, as other ways they might have. It seemeth to be the natural tendency of pain to arreft the thoughts; the mind is detained in the afflicting confideration of that which rendereth it uneafy, without having freedom to

view

SERM. view other objects, or even the grievous ob IV. ject itself on all fides; whereas the proper

exercise of the rational powers is, in confidering calmly and deliberately what is prefented to the mind, especially, which nearly concerneth its own intereft; attentively viewing all its properties, relations, and tendencies, comparing fedately all things which may enlighten the counfels of the heart, and fo prepare for a just conclufion.

And,

furely, the mind is weak and diseased, when the understanding is not rightly exercised; for that is the glory of man, the leading faculty of the foul; according to the direction of which, and the refult of its deliberations, every thing must be regularly done, both for the purposes of duty and happiness.

2dly, In pursuance of this, the counfels of the mind are full of perplexity. However unprofitably and indeliberately, yet ftill it thinketh on the difagreeable object, and cannot be diverted from it; its thoughts are attended with a great deal of disturbance and confufion, but as little light as comfort; for, if the paffions darken the understanding, they quicken the imagination, which during their prevalence is exceeding fruitful, continually employed in forming images of

the

the fame complexion with that which fet- SERM. teth it a work; frightful ones, when we are IV. under the power of fear; melancholy, when grief is prevalent; and images of provocations received, and mifchief to be done in return, during the impetuofity of anger.

3dly, As thefe imaginations raised in the mind by the influence of paffion, are not the proper directors of our conduct, the prevalence of them, and their multiplicity, accompanied with darkness, confufion, and tumult, produce irresolution, instability, and fatal precipitation. The mind, if it determineth itfelf at all, doth it upon flight grounds, or fuch as are not duly and maturely weighed, and therefore rafhly; the confequence of which is unfteddinefs; for if we form a purpose upon the imagination or fuggeftion of a paffion which happeneth to be uppermost, having no fure ground, it quickly changeth, and fo doth the purpofe with it. But, for the most part, the mind is in fufpenfe, not knowing what to refolve; it looketh on the right hand and on the left, and can see nothing but uncertainty. I think every one must be convinced that this, indeed, is weakness, and exceedingly uncomfortable; the foul is rendered, in a great

meafure,