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SECTION V.

On the government of our thoughts.

1. A MULTITUDE of cases occur, in which we are no less accountable for what we think, than for what we do. As, first, when the introduction of any train of thought depends upon ourselves, and is our voluntary act, by turning our attention towards such objects, awakening such passions, or engaging in such em ployments, as we know must give a peculiar determination to our thoughts. Next, when thoughts, by whatever accident they may have been originally suggested, are indulged with deliberation and complacency.

2. Though the mind has been passive in their reception, and, therefore, free from blame; yet, if it be active in their continuance, the guilt becomes its own. They may have intruded at first, like unbidden guests; but if when entered, they are made welcome, and kindly entertained, the case is the same as if they had been invited from the beginning.

3. If we are thus accountable to God for thoughts either voluntarily introduced, or deliberately indulged, we are no less so, in the fast place, for those which find admittance into our hearts from supine negligence, from total relaxation of attention, from allowing our imagination to rove with entire license, "like the eyes of the fool, towards the end of the earth."

4. Our minds are, in this case, thrown open to folly and vanity. They are prostituted to every evil thing which pleases to take possession. The consequences must all be charged to our account; and in vain we plead excuse from human infirmity. Hence it appears, that the great object at which we are to aim in gov erning our thoughts, is, to take the most effectual measures for preventing the introduction of such as are sinful; and for hastening their expulsion, if they shall have introduced themselves without consent of the will.

5. But when we descend into our breasts, and examine how far we have studied to keep this object in view, who can tell, "how oft he hath offended ?" In no article of religion or morals are men more culpably remiss, than in the unrestrained indulgence they give to fancy; and that too, for the most part, without remorse. Since the time that reason began to exert her powers, thought, during our waking hours, has been active in every breast, without a moment's suspension or pause.

6. The current of ideas has been always wing. The wheels of the spiritual engine have circulated with perpetual motion. Let me ask, what has been the fruit of this incessant activity, with the greater part of mankind? Of the innumerable hours that have been employed in thought, how few are marked with any permanent or useful effect? How many have either passed away in idle dreams, or have been abandoned to anxious discontented musings, to unsocial and malignant passions, or to irregular and criminal desires?

7. Had I power to lay open that storehouse of iniquity which the hearts of too many conceal; could I draw out and real to them a list of all the imaginations they have devised, and all the passions they have indulged in secret; what a picture of nen should I present to themselves! What crimes would they ap

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pear to have perpetrated in secrecy, which to their most intimate companions they durst not reveal!

8. Even when men imagine their thoughts to be innocently employed, they too commonly suffer them to run out into extrava gant imaginations, and chimerical plans of what they would wish to attain, or choose to be, if they could frame the course of things according to their desire. Though such employments of fancy come not under the same description with those which are plainly criminal, yet wholly unblamable they seldom are. Besides the waste of time which they occasion, and the misapplication which they indicate of those intellectual powers that were given to us for much nobler purposes, such romantick speculations lead us always into the neighbourhood of forbidden regions.

9. They place us on dangerous ground. They are, for the most part, connected with some one bad passion; and they always nourish a giddy and frivolous turn of thought. They unfit the mind for applying with vigour to rational pursuits, or for acquiescing in sober plans of conduct. From that ideal world in which it allows itself to dwell, it returns to the commerce of men, unbent and relaxed, sickly and tainted, averse to discharging the duties, and sometimes disqualified even for relishing the pleasures of ordinary life.

SECTION VI.

BLAIR.

On the evils which flow from unrestrained passions. 1. 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.

2. If there is any passion which intrudes itself unseasonably into our mind, which darkens and troubles our judgement, 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 steadfast 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. 3. 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 vale of tears.

4. All those great scenes of publick 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 pathetick declamation, and for the poet's tragical song. When from publick life we descend to private conduct, though passion operates not there in so wide and destructive a sphere, we shall find its influence to be no less baneful.

5. 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 we shall 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?

SECTION VII.

espect

BLAIR.

On the proper state of our temper, with respect to one another. 1. It is evident, in general, that if we consult either publick welfare or private happiness, Christian charity ought to regulate our disposition in mutual intercourse. But as this great principle admits of several diversified appearances, let us consider some of the chief forms under which it ought to show itself in the usual tenour of life.

2. What first presents itself to be recommended, is a peaceable temper; a disposition averse to giving offence, and desirous of cultivating harmony, and amicable intercourse in society. This supposes yielding and condescending manners, unwillingness to contend with others about trifles, and, in contests that are unavoidable, proper moderation of spirit.

3. Such a temper is the first principle of self-enjoyment. It is the basis of all order and happiness among mankind. The positive and contentious, the rude and quarrelsome, are the bane of society. They seem destined to blast the small share of comfort which nature has here allotted to man. But they cannot disturb the peace of others, more than they break their own. The hurricane rages first in their own bosom, before it is let forth upon the world. In the tempests which they raise, they are always tost; and frequently it is their lot to perish.

4. A peaceable temper must be supported by a candid one, or a disposition to view the conduct of others with fairness and impartiality. This stands opposed to a jealous and suspicious temper, which ascribes every action to the worst motive, and throws a black shade over every character. If we would be happy in ourselves, or in our connexions with others, let us guard against this malignant spirit. Let us study that charity "which thinketh

no evil;" that temper, which, without degenerating into credulity, will dispose us to be just; and which can allow us to observe an errour, without imputing it as a crime. Thus we shall be kept free from that continual irritation, which imaginary injuries raise in a suspicious breast; and shall walk among men as our brethren, not as our enemies.

5. But to be peaceable, and to be candid, is not all that is required of a good man. He must cultivate a kind, generous, and sympathizing temper, which feels for distress, wherever it is beheld; which enters into the concerns of his friends with ardour; and to all with whom he has intercourse, is gentle, obliging, and humane. How amiable appears such a disposition, when contrasted with a malicious or envious temper, which wraps itself up in its own narrow interest, looks with an evil eye on the success of others, and, with an unnatural satisfaction, feeds on their disappointments or miseries! How little does he know of the true hap piness of life, who is a stranger to that intercourse of good offices and kind affections, which, by a pleasing charm, attaches men to one another, and circulates joy from heart to heart!

6. We are not to imagine, that a benevolent temper finds no exercise, unless when opportunities offer of performing actions of high generosity, or of extensive utility. These may seldom occur. The condition of the greater part of mankind in a good measure, precludes them. But, in the ordinary round of human affairs, many occasions daily present themselves, of mitigating the vexations which others suffer: of soothing their minds; of aiding their interest; of promoting their cheerfulness, or ease. Such occasions may relate to the smaller incidents of life.

7. But let us remember, that of small incidents the system of human life is chiefly composed. The attentions which respect these, when suggested by real benignity of temper, are often more material to the happiness of those around us, than actions which carry the appearance of greater dignity and splendour. No wise or good man ought to account any rules of behaviour as below his regard, which tend to cement the great brotherhood of mankind in comfortable union. Particularly amidst that familiar intercourse which belongs to domestick life, all the virtues of temper find an ample range.

8. It is very unfortunate, that within that circle, men too often think themselves at liberty, to give unrestrained vent to the caprice of passion and humour. Whereas there, on the contrary, more than any where else, it concerns them to attend to the government of their heart; to check what is violent in their tempers, and to soften what is harsh in their manners. For there the temper is formed. There, the real character displays itself. The forms of the world disguise men when abroad. But within his own family, every man is known to be what he truly is.

9.. In all our intercourse then with others, particularly in that which is closest and most intimate, let us cultivate a peaceable, a candid, a gentle, and friendly temper. This is the temper to which, by repeated injunctions, our holy religion seeks to form us. This was the temper of Christ. This is the temper of Heaven.

BLAIR

SECTION VIII.

Excellence of the holy Scriptures.

1. Is it bigotry to believe the sublime truths of the Gospel, with full assurance of faith? I glory in such bigotry. I would not part with it for a thousand worlds. I congratulate the man who is possessed of it for, amidst all the vicissitudes and calamities of the present state, that man enjoys an inexhaustible fund of consolation, of which it is not in the power of fortune to deprive him.

2. There is not a book on earth, so favourable to all the kind, and all the sublime affections; or so unfriendly to hatred and persecution, to tyranny, to injustice, and every sort of malevolence, as the Gospel. It breathes nothing throughout, but mercy, benevolence, and peace.

3. Poetry is sublime, when it awakens in the mind any great and good affection, as piety, or patriotism. This is one of the noblest effects of the art. The Psalms are remarkable, beyond all other writings, for their power of inspiring devout emotions. But it is not in this respect only, that they are sublime. Of the divine nature, they contain the most magnificent descriptions, that the soul of man can comprehend. The hundred and fourth Psalm, in particular, displays the power and goodness of Providence, in creating and preserving the world, and the various tribes of animals in it, with such majestick brevity and beauty, as it is vain to look for in any human composition.

4. Such of the doctrines of the Gospel as are level to human capacity, appear to be agreeable to the purest truth, and the soundest morality. All the genius and learning of the heathen world; all the penetration of Pythagoras, Socrates, and Aristotle, had never been able to produce such a system of moral duty, and so rational an account of Providence and of man, as are to be found in the New Testament. Compared, indeed, with this, all other moral and theological wisdom

Loses, discountenanc'd, and like folly shows.

SECTION IX.

BEATTIE.

Reflections occasioned by a review of the blessings, pronounced by Christ on his disciples, in his sermon on the mount.

1. WHAT abundant reason have we to thank God, that this large and instructive discourse of our blessed Redeemer, is so particularly recorded by the sacred historian. Let every one that "hath ears to hear," attend to it: for surely no man ever spoke as our Lord did on this occasion. Let us fix our minds in a posture of humble attention, that we may "receive the law from his mouth." 2. He opened it with blessings, repeated and most important blessings. But on whom are they pronounced? and whom are we taught to think the happiest of mankind? The meek and the humble; the penitent and the merciful; the peaceful and the pure; those that hunger and thirst after righteousness; those that labour, but faint not, under persecution! Lord! how different are thy maxims from those of the children of this world!

3. They call the proud happy; and admire the gay, the rich, the powerful, and the victorious. But let a vain world take its gandy trifles, and dress up the foolish creatures that pursue them. May our souls share in that happiness, which the Son of God came

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