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convinced; but that religion charmed, ravished, SERMON XCVII.

and absorbed his soul by its comforts. My soul shall be satisfied as with marrow and fat

ness, and my soul shall praise thee with joyful A TASTE FOR DEVOTION. lips; when I remember thee upon my bed, and

meditate upon thee in the night-watches."-In Psalm lxiii. 5, 6.

discussing the subject,

I. We shall trace the emotions of our proMy soul shall be satisfied as with marrow and fal, phet, and to give you the ideas, if it be possible

ness, and my mouth shall praise thee with joyful to give them, of what we understand by the lips: when I remember thee upon my bed, and piety of taste and sentiment. meditate upon thee in the night-watches.

II. We shall consider the words with regard It is a felicity to be acquainted with the ar to the humiliation they reflect on the most part guments which forcibly attach us to religion. of Christians; and inquire into the judgment It is a great advantage to be able to arrange, we ought to form of our own state, when des. with conclusive propriety, the arguments which titute of the piety of sentiment and taste, so render virtue preferable to vice. It is a high consoling to a regenerate soul. favour to be able to proceed from principle to III. We shall investigate the cause of this principle, and from consequence to consequence, calamity. so as to say in one's own breast, with a conscious IV. We shall propose some maxims for the mind of the excellence of piety, I am persuaded | acquisition of this piety, the want of which is that a good man is happy.

so deplorable; and to enable you to say with But how sublime soever this way of soaring David, “My soul shall be satisfied as with to God may be, it is not always sufficient. Ar marrow and fatness, and my soul shall praise guments may indeed impose silence on the pas- thee with joyful lips, when I remember thee sions; but they are not always sufficiently co- upon my bed, and meditate upon thee in the gent to eradicate them. However conclusive night-watches." demonstrations may be in a book, in a school, I. We must define what we understand by in the closet, they appear extremely weak, and the piety of taste and sentiment. Wishful to of very inadequate force, when opposed to sen compress the subject, we shall not oppose protiments of anguish, or to the attractions of plea- fanation to eminent piety, nor apparent piety sure. The arguments adduced to suffer for re to that which is genuine. We shall oppose religion, lose much of their efficacy, not to say of ality to reality; true piety to true piety; and the their evidence, when proposed to a man about religion of the heart to that which is rational to be broken alive on the wheel, or consumed and argumentative. A few examples, derived on a pile. The arguments for resisting the flesh; from human life, will illustrate this article of for rising superior to matter and sense, vanish, religion. for the most part, on viewing the objects of con Suppose two pupils of a philosopher, both cupiscence. How worthy then is that man of emulous to make a proficiency in science; both pity who knows no way of approaching God, attentive to the maxims of their master; both but that of discussion and argument!

surmounting the greatest difficulties to retain a There is one way of leading us to God much permanent impression of what they hear. But more safe; and of inducing to abide in fellowship the one finds study a fatigue like the man toto with him, whenever it is embraced; that is, the tering under a burden: to him study is a severe way of taste and of sentiment. Happy the man, and arduous task: he hears because he is obliged who, in the conflicts to which he is exposed from to hear what is dictated. The other, on the the enemy of his soul, can oppose pleasure to contrary, enters into the spirit of study; its pleasure, and joy to joy; the pleasures of piety pains are compensated by its pleasures: he loves and of converse with Heaven to the pleasure of truth for the sake of truth; and not for the sake the world; the delights of recollection and soli- of the encomiums conferred on literary charactude to those of brilliant circles, of dissipations, ters, and the preceptors of science. and of theatres! Such a man is firm in his duty, Take another example. The case of two because he is a man; and because it depends not warriors, both loyal to their sovereign; both on man to refuse affection to what opens to his alert and vigilant in military discipline, which, soul the fountains of life. Such a man is at- of all others, requires the greatest vigilance and tached to religion by the same motives which precision; both ready to sacrifice life when duty attach the world to the objects of their passions, shall so require; but the one groans under the which afford them exquisite delight. Such a heavy fatigues he endures, and sighs for repose: man has support in the time of temptation, be his imagination is struck with the danger to cause " the peace of God which passeth all un- which he is exposed by his honour: he braves derstanding, keeps,” so to speak, the propensi- dangers, because he is obliged to brave them, ties of his heart, and the divine comforts which and because God will require an account of inundate his soul, obstructs his being drawn the public safety of those who may have had

the baseness to sacrifice it to personal preservaLet us attend to-day to a great master in the tion: yet amid triumphs he envies the lot of science of salvation. It is our prophet. He the cottager, who having held the plough by knew the argumentative way of coming to God. day, finds the rewards at night of domestic re“Thy word,” said he to himself, “is a lamp pose. The other, on the contrary, is born with unto my feet, and a lantern to my paths,” Ps. an insatiable thirst of glory, to which nothing cxix. 105. But he knew also the way of taste can be arduous: he has by nature, that noble and of sentiment. He said to God in the words courage, shall I call it, or that happy temerity; of my text, not only that he was persuaded and I that amid the greatest danger, he sees no dan

away to sin.

ger; victory is ever before his eyes, and every thee, O God. My soul thirsteth for God, yea; step that leads to conquest is regarded as a vic- for the living God,” Ps. xxvii. 8; xlij. 1.' The tory already obtained.

delicious sentiments he finds in the communion These examples are more than sufficient to of Jesus Christ, prompts him to forget all the confirm your ideas, and make you perceive the sacrifices he has made for a participation vast distinction we make between a speculative therein. and an experimental piety, and to enable you In a word, not to multiply cases, the one in some sort to trace the sentiments of our pro- dies because he must die: he yields to that irphet, “My soul shall be satisfied as with mar-revocable sentence, “Return, ye children of row and fatness, and my soul shall praise thee men,"* Ps. xc. 3. Submission, resignation, and with joyful lips; when I remember thee upon patience, are the pillars which sustain him in my bed, and meditate upon thee in the night- his agony. The other, on the contrary, meets watches." He who has a rational and a spe- death as one who would go to a triumph. He culative piety, and he who has a piety of taste anticipates the happy moment with aspirations, and sentiment, are both sincere in their efforts; which shall give flight to his soul; he cries, he both devoted to their duty; both pure in pur- incessantly cries, - Come Lord Jesus, come pose; both in some sort pleasing to God; and quickly." Patience, resignation, submission, both alike engaged in studying his precepts, seem to him virtues out of season: he exercised and in reducing them to practice; but o, how them while condemned to live; not when he is different is their state!

called to die. Henceforth his soul abandons itThe one prays because he is awed by his self wholly to joy, lo gratitude, and to transwants, and because prayer is the resource of ports. the wretched. The other prays because the II. Let us inquire in the second article what exercise of prayer transports him to another judgment we should pass upon ourselves when world; because it vanishes the objects which destitute of the heartfelt piety we have just obstruct his divine reflections; and because it described. strengthens those ties which unite him to that There are few subjects in the code of holiGod, whose love constitutes all his consolation, ness, which require greater precision, and in and all his treasure.

which we should be more cautious to avoid viThe one reads the word of God because his sionary notions. Some persons regard piety heart would reproach him for neglecting a duty of taste and sentiment so essential to salvation, so strongly enjoined, and because without the as to reprobate all those who, as yet, have not Bible he would be embarrassed at every step. attained it. Certain passages of Scripture misThe other reads because his heart burns when construed serve as the basis of this opinion. ever the Scriptures are opened; and because Because the Spirit of God sheds a profusion of this word composes his mind, assuages his an- consolations on the souls of some believers, it guish, and beguiles his care.

would seem that he must shed it on all. They The one gives alms, because the doors of presume that a Christian must judge of the heaven shall be shut against the unpitiable; be- state of his mind less by the uprightness of his cause without alins there is no religion; because heart, and the purity of his motives, than by Jesus Christ shall one day say to those who the enjoyments, or the privation of certain spihave been insensible to the wants of others, ritual comforts. A man shall powerfully wres“Depart ye cursed into everlasting fire, for I was tle with his passions, be always at war with hungry, and ye gave me no meat;” and be- himself, and make to God the severest sacricause the rust of the gold and silver of "the fices, yet if we do not feel certain transports, covetous shall be a witness against them, and he must be regarded as a reprobate. A man, shall eat their flesh as a fire,” Matt. xxv. 41; on the contrary, who shall be less attentive to James v. 3. The other gives because there is the conditions of salvation, and less severe toa kind of instinct and mechanical impulse, if wards himself, must, according to the casuists you will excuse the phrase, which excite in his I attack, banish all sorts of doubt and scruple breast the most delicious sensations in the dis- of his salvation, provided he attain to certain tribution of alms: he gives because his soul is transports of ecstacy and joy. formed on the model of that God, whose cha Whatever basis or solidity there may be in racter is love," who left not himself without one part of the principles which constitute the witness, in that he did good," and whose hap- foundation of this system, there are few that piness consists in the power of imparting that are more dangerous. It often gives occasion to felicity to others.

certain ebullitions of passion, of which we have The one approaches the Lord's table, because too many examples. "It is much easier to warm the supreme wisdom has enjoined it; he sub- the imagination than to reform the heart. dues his passions because the sacrifice is requir- How often have we seen persons who thought ed; in resuming his heart from the objects of themselves superior to all our instructions, bevice, he seems to abscind his own flesh; it cause they flattered themselves with having the would seem requisite always to repeat in his Spirit of God for a guide, which inwardly asears this text, “He that eateth this bread, and sured them of their pardon and eternal salvadrinketh this cup unworthily, eateth and drink- tion? How often have we seen persons of this etb his own condemnation. The other comes description take offence because we doubted of to the Lord's table as to a feast; he brings a what they presumed was already decided in heart hungering and thirsting for righteousness; he inwardly hears the gentle voice of God, say

* What critic besides our author gives this turn to ing, “Seek ye my face:” he replies, “Thy these words of Moses! Their glosses are, either return face, Lord, I will seek. As the bart panteth scythe, and re-people the earth, after being desolated a after the water-brooks, so panteth my soul after thousand years before the dood."

J. S. VOL. II.-49

their breast, by a divine influence and super- , an effect of our depravity, but a consequence natural voice? How often have we seen them of our infirmity. A man may be able to pay a reject with high disdain and revolt, strictures better supported attention to an exhibition than of which they were but too worthy? Let us to a course of holy meditation; not that he not give place to enthusiasm. Let us ever pre- loves an exhibition more than holy meditation, serve our judgment. The Spirit of God guides but because the one devolves on abstract and indeed, but he does not blind. I prefer a hu- spiritual truths, while the other presents him mility destitute of transports, to transports des- with spiritual objects. You feel no wandering titute of humility. The piety of taste and sen- thoughts in presence of an earthly monarch timent is certainly the privilege of some rege- who holds your life and fortune in his hands; nerate people: it is indeed a disposition of mind but a thousand distractions assail you in conto which all the regenerate should aspire; but verse with the God, who can make you eterwe must not exclude those that are weak from nally happy, or eternally miserable. This is regeneration. *

not because more exalted ideas of God's power But if there is danger of striking on the first than of the monarch's are denied; it is because rock, there is some danger of striking on the in God's power the object is abstract, but in second. Under a plea that one may be saved the monarch's, the object is sensible; is bewithout the conscious comforts we have de- cause the impression of sensible objects is scribed, shall we give ourselves no inquietude stronger than those which are abstract. This, about acquiring them? Shall we give our heart, perhaps, induced St. John to say, “If a man and our warmest affections to the world; and love not his brother whom he hath seen, how offer to God but an exhausted, a constrained can he love God whom he hath not seen?" and reluctant obedience? Let us inquire in This argument in appearance is defective.what case, and what respects we may console Does it follow, that because I love not my broourselves when deprived of conscious comfort; ther, whom I see, being full of imperfections, and in what case, and what respects, we ought that I do not love God, who, though unseen, is to mourn when deprived of those divine favours. an all-perfect being? This is not the apostle's

1. Abstract and spiritual objects seldom argument. He means, that the dispositions of make so deep an impression on the inind as the soul are moved by sensible, rather than by those which are sensible. This is not always abstract and spiritual objects. If we possessed

that source of tenderness, which prompts the * Saurin, in twenty places of his sermons, attacks a heart to love God, our tenderness would be class of opponents whom he calls cusuists, or guides and directors of the soul. These were the supralapsarians. moved at the sight of a man in distress, and That class of men, I have little doubt, were very clear in we should be instantly led to succour him. If the doctrine of the Spirit. And Saurin is not only clear, the sight of an afflicted man; if this sensible he errs in too much restricting it to the more highly fa- object make no impression upon us, the Divine voured class of saints. Perhaps this arose from early pre- perfections which are spiritual and abstract ob judice; perhaps from want of seeing the work of conver-jects, will leave us lukewarm and unanimated. sion on an extended scale; perhaps the opposition he received urged his replies beyoud the feelings of his heart,

Let each of us, my brethren, apply this remark and so far as to drive him to apparent contradictions of

to the subject in hand. We sometimes want a himself. We must never console the well disposed with taste and inclination for devotion; this is bethe doctrine of unconscious salvation, but urge them to seek it, as the Scriptures do, and as our author fully does ritual, and make a less impression on the mind,

cause the objects of piety are abstract and spiin the latter part of this discourse. The exceptions are in favour of men of a nervous and dejected mind, who than the objects of sense.

This is not always mostly die more happily than they live. Now, I would ask, an effect of our corruption; it is sometimes a is a man to attain the whole Christian temper, without consequence of natural frailty. the influences of the Spirit? Can the harvest and the fruits ripen without the solar influence? Can we be satisfied with 2. The piety of preference and of sacrifice our imperfect marks of conversion till assured that we has a peculiar excellence, and may sometimes consciously love God from a reaction of his love shed afford encouraging marks of salvation, though Churches walk in the comforts of the Holy Ghost Acts unaccompanied with the piety of sentiment ix. 31. And is there any intimation that the witnessthe and taste. You do not find the same vivacity sealthe unction--and the sepproov or earnests and com- in prayer that you once found in public diverforts of the Holy Spirit were confined to Christians of the sions, but you prefer prayer to those diverfirst age? How are we to attain the Divine image without a Divine and conscious influence? And if God testify his sions, and you sacrifice them for the sake of frowns against all crimes by secret terrors of conscience, prayer. You do not find the same pleasure in why may he not testify his approbation of the penitent; reading books of piety you felt in reading prowhen he believes with the heart unto righteousness? fane books, but you sacrifice profane reading through the fear of death all our lives subject to bondage for books of devotion. You have not the saine Is heaven a feast of which only a few favoured ones can pleasure in the contemplation of death as in have a foretaste? Are there no consolations in Christ the prospects of life, but on being called on to Jesus, exclusive of a future hope, to which our infirmite die, you prefer death both to health and life. ment the ignorance, or be wail the error of ministers, who You

uniformly surrender your health and your ridicule the doctrine of the Spirit.. Assurance, comfort, life to the pleasure of Heaven on being called and the witness of adoptiou, are subjects of prayer rather

to the crisis. You would not ransom, by the than of dispute. This part of religion, according to Bishop Bull, is better understood by the heart than by the slightest violation of the divine law, this life head. The reader who would wish to be adequately ac and health, how dear soever they may be to quainted with the doctrine of the Spirit, may consult St.

you. Console yourselves, therefore, with the Ambrose, St. Augustine, and Macarius. In our own tongue, Bishop Bull's sermons; the sermon of Bishop testimony of a good conscience. Be assured Sinallridge, and Dr. Conant on the comforter; Mr. Joseph that you are sincere in the sight of God; and Mede and Dr. Cudworth on 1 John ii. 3; Dr. Owen on that while aspiring at perfection, your sincerity the Spirit: Dr. Watts' three sermons, and Mr. Wesley's shall be a substitute for perfection. sermon on the witness of the Spirit; the collect for the sixth Sunday after Triuity.

3. The holy Scriptures abound with passages

which promise salvation to those who use en- | time we knock, he opens the third. Suffer not deavours; to those who take up the cross;" to thyself then, O my soul, to be depressed and those who deny themselves;” to those who discouraged, because thou dost not yet particicrucify the Aesh with its lusts;” to those who pate in the piety of taste and sentiment. Be strive, or agonize to enter in at the strait gate," determined to pierce the cloud with which God Matt. xvi. 24; vii. 13; Gal. v. 24. But the conceals himself from thy sight. Though he Scriptures no where exclude from salvation say to thee as to Jacob, “Let me go for the those who do not find in the exercise of piety, day dawneth,” answer like the patriarch, the joy, the transports, and the delights of “Lord, I will not let thee go, except thou bless which we have spoken.

me.” Though he affect to leave thee, as he 4. Experience sometimes discovers to us cha- feigned to leave the two disciples, constrain racters whose whole life has been a continual hiin as they did; and say with them, "Lord exercise of piety and devotion; characters who stay with me; it is toward evening: the sun is have forsaken all for Christ, and who have not on the decline," Gen. xxxii. 26; Luke xxiv. 29. as yet attained to the blessed state after which These are the principal sources of consolathey breathe, and continually aspire.

tion to those who have a sincere and vehement 5. The greatest of saints, and those whom desire to please God, and who have not yet atthe Scriptures set before us as models, and tained the piety of taste and sentiment. But those even who have known the highest de- though the privation of those comforts should lights of piety, have not always been in this not dispirit us, yet the defect is ever a most happy state. We have seen them, not only humiliating and deplorable consideration. So after great fal but under certain coi cls, de- you may conclude from what you have just prived of those sweet regards which had once heard. Yes, it is very humiliating and deploshed such abundant joy into their soul. One rable, though we should even prefer our duty may, therefore, be in a state of grace without to our pleasure, when those duties abound with a full experience of the consolations of grace. difficulties, and afford no consolations; and

6. In short, the hope of one day finding the when we are merely enabled to repel attacks piety of taste and sentiment should assuage the from the pleasures of the age with reason and anguish which the privation excites in the soul. argument, which persuade, it is true, but they God often confers piety of taste and sentiment stop in the tender part of the soul, if I may so as a recompense for the piety of sacrifice and speak, and neither warm the imagination nor preference. We have no need to go and seek captivate the heart. Yes, it is very humiliatthose comforts in the miraculous lives, whose ing and deplorable to know by description only, memory is preserved by the Holy Ghost, nor that "peace of God; that joy unspeakable and in the supernatural endowments conferred on full of glory; that white stone; that satisfacothers. If you except certain miracles which tion; that seal of redemption;" and those everGod once performed for the confirmation of re- ravishing pleasures, of which our Scriptures ligion, and religion being established, they are give us so grand a view. Yes, it is very hunow no longer necessary; God still holds the miliating and deplorable that we should resemsame conduct with regard to his saints which ble the Scripture characters, only in the drought he formerly held. We have seen saints who and languor they sometimes felt, and always have long, and with ineffectual sighs, breathed aspiring after a happier frame which we never after the comforts of the Holy Ghost; and who, attain. in the issue, have experienced all their sweet Farther still: the privation of divine comness. We have seen the sick, who having been fort should not only humble us, but there are alarmed at the idea of dying, who having sigh-occasions in which it should induce us to pass ed at the simple idea of its pains, its anguish, severe strictures on our destiny. There are its separation, its obscurity, and all the appall- especially two such cases of this nature. ing presages excited by the king of terrors: we i. When the privation is general; when a have seen them, previous to his approach, quite conviction of duty, and the motives of hope inundated with consolation and joy. I know and fear, are ever requisite to enforce the exerwe must always suspect the reveries of the ima- cises of religion; when we have to force ourgination, but it seems to us, that the more selves to read God's word, to pray, to study calm we were in our investigation, precaution, his perfections, and to participate of the pledges and even distrust, in the scrutiny of this phe- of his love in the holy sacrament. It is not nomenon, the more we were convinced it ought very likely that a regenerate soul should be to be wholly ascribed to the Spirit of God. always abandoned to the difficulties and duties Those transformations were not the effect of imposed by religion, that it should never exany novel effort we had caused to be excited in perience those comforts conferred by the Holy the souls of the sick. They sometimes follow- Spirit, which make them a delight. ed a profound stupor, a total lethargy, which 2. The privation of divine comforts should could not be the effect of any pleasure arising induce us to pass severe strictures on ourselves, from some new sacrifice made for God, or from when we do not make the required efforts to some recent victory over themselves. The be delivered from so sad a state. To possess a sick, of whom we speak, seem to have pre- virtue, or not to possess it, to have a defect, viously cherished all imaginable deference for or not to have it, is not always the criterion of our niinistry. Nothing human, nothing ter- distinction between the regenerate man, and restrial was apparent in those surprising trans- him who has but the name and appearance of formations. It was the work of God. Let us regeneration. To make serious efforts to acask that we may receive. If he do not answer quire the virtues we have not yet attained, the first time we pray, he answers the second and to use endeavours to correct the faults to if he do not open the door of mercy the second which we are still liable, is a true character of

regeneration. But to see those faults with in their ease, their sensuality, their effeminacy, difference; and under a plea of constitutional to high notions, to ambition, and the love of weakness, not to subdue them, is a distinguish- glory. And how often have the heroes theining mark of an unregenerate state. Thus it is selves sacrificed all their laurels, their reputaapparent, that though the privation of the tion and their trophies, to the charm of some piety of taste and sentiment be not always sensible pleasure? How often have the charms criminal, it is always an imperfection; and that of a Delilah stopped the victories of a Samson; alone should prompt us to reform it. I will and a Cleopatra those of a Cesar and a Mark suggest to you the remedies of this evil, after Antony? having in the third place traced the causes Proposition second. The imagination captiwhich produce it.

vates both the senses and the understanding. III. To accomplish my purpose, and to ex. A good which is not sensible; a good even hibit the true causes which deprive us of the which has no existence, is contemplated as a piety of taste and sentiment, we shall make a reality, provided it have the decorations proshort digression on the nature of taste and sen- per to strike the imagination. The features timent in general; we shall trace to the source and complexion of a person do not prove that certain sympathies and antipathies which ty- a connexion formed with her would be agreerannize over us without our having apparently able and happy. Meanwhile, how often have contributed to the domination.

those features and tints produced a prejudice The task we here impose on ourselves, is a of that kind? Nothing is often more insipid difficult one. We proceed under a conscious than the pleasure found in conversation with need of indulgence in what we propose. The the great. At the same time, nothing comcauses of our inclinations and aversions are, monly appears so enviable. And why? Be. apparently, one of the most intricate studies cause the splendour attendant on this interof nature. There is something it would seem, course strikes the imagination. The retinues in the essence of our souls, which inclines us which follow them; the splendour of their carto certain objects, and which revolts us against riages; the mansions in which they live; the others, when we are unconscious of the cause, multitude of people who flatter and adore and sometimes even against the most obvious them; all these are strikingly qualified to make reasons. The Creator has obviously given a an impression on the imagination, which supercertain impulse to our propensities, which it is sedes the operations of sense, and the convicnot in our power to divert. Scarcely do the tions of the mind. dawnings of genius appear in children, before Proposition third. A present, or at least, an we see them biassed by peculiar propensities. approximate good, excites, for the most part, Hence the diversity, and the singularity of more vehement desires, than a good which is taste apparent in mankind. One has a taste absent, or whose enjoyment is deferred to a for navigation, another for trades of the most remote period. The point where the edge of grovelling kind. Virtue and vice have also the passions is blunted, almost without exceptheir scale in the objects of our choice. One tion, is, when they have to seek their object in is impelled to this vice; another to a vice of distant epochs, and in future years. the opposite kind. One is impelled to a cer Proposition fourth. Recollection is a subtain virtue, another to a different virtue. And stitute for presence: I would say, that a good who can explain the cause of this variety, or in the possession of which we have found deprescribe a remedy for the evil, after having light, produces in the heart, though absent, developed the cause?

much the same desires, as that which is acBut how impenetrable soever this subject tually present. may appear, it is not altogether impossible, at Proposition fifth. A good, ascertained and least in a partial way, to develop it. The fully known by experience, is much more caseries of propositions we proceed to establish, pable of inflaming our desires, than a good of shall be directed to that end. But we ask be- which we have but an imperfect notion, and forehand your indulgence, that in case we which is known only by the report of others. throw not on the subject all the light you A person endowed with good accomplishments, would wish, do not attribute the defect to this and whose conversation we have enjoyed, is discourse, which may probably proceed from more endeared to us than one known only by the difficulty of the subject, and probably from character; though the virtues of the latter the slight attention our hearers pay to truths have been represented as far surpassing the which have the greatest influence on life and virtues of the other. happiness.

A sixth proposition is, that all things being Proposition first. We have already intimat- equal, we prefer a good of easy acquisition, to ed, that a sensible object naturally makes a one which requires care and fatigue. Difficulty deeper impression on men, than an object sometimes, I grant, inflames desire, and sewhich is abstract, spiritual, and remote. This duces the imagination. When we have a high is but too much realized by our irregular pas opinion of a good, which we believe is in our sions. A passion which controls the senses is power to acquire by incessant endeavours, our commonly more powerful than those which ardours become invigorated, and we redouble are seated in the mind; ambition and the love our efforts in proportion as the difficulty augof glory are chiefly resident in the mind; ments. It is, however, an indisputable axiom, whereas, effeminacy and sensuality have their and founded on the nature of the human mind, principal seat in the senses. Passions of the that things being equal, we prefer a good of latter kind do more violence to the society than easy acquisition, to one that requires anxiety others. With the exception of those called and fatigue. heroes in the world, mankind seldom sacrifice A seventh proposition is, that a good beyond

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