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tion is, render them truly thankful for the many unmerited mercies with which they are encompassed, and enable them to learn this most useful lesson, "in whatever state they are, therewith to be content."

SERMON XIII.

SELF-GOVERNMENT.

PROVERBS xvi. 32.

He that is slow to anger, is better than the mighty; and he that ruleth his spirit, than he that taketh a city.

AMONG those who are called the great men of the earth, no desire is more common or predominant than that of dominion and conquest. By enterprises of this sort, by the extension of their power, men become great in the estimation of the world. The conquerors of cities and the rulers of nations are considered as standing on an eminence above the rest of their species-the objects of general homage and admiration. The glory of their names and the splendour of their achievements are preserved in the annals of history, and handed down with eclat from one generation to another. But there is a different kind of conquest and dominion, to which the wise man in the text gives the preference—a greatness superior to all the

trophies of war, and to all the trappings of power-a greatness which yet lies within the reach of every man, and to which we all ought ardently to aspire. "He that is slow to anger is better than the mighty; and he that ruleth his spirit, than he that taketh a city." Victory over our passions and the due government of ourselves are here recommended as more important, and in themselves more valuable and desirable, than any other conquest or dominion.

Of all our passions, or of the stronger emotions of our minds, none are more violent than those which are usually excited by what we consider as unprovoked injuries or affronts. The sallies of anger and resentment are sudden and often excessive; and when unrestrained, prove dreadful in their effects. A behaviour opposite to these irregularities is implied in being "slow to anger." It denotes such a full and steady command over our resentful passions as suffers them not to rise upon slight and trivial occasions, and, when excited by a just cause, not to exceed either in height or duration the bounds of moderation, or the dictates of reason and the precepts of religion. But whoever thus governs these more turbulent affections and maintains the mastery over them, may be supposed capable of controlling all his other passions and appetites, of limiting his desires and regulating his general temper by the rules of duty and propriety. Therefore ruling his spirit is added in the text as

an explanation of what is meant in being slow to anger. The due government of every passion and of all the propensities of our nature is included in the character described in the text. Selfcommand upon every occasion, and the imposing proper restraints upon all our inclinations and desires is the evident import of ruling one's spirit.

The extirpation of our passions is not required. They belong to our original constitution. Human nature, while innocent and uncorrupted, was still susceptible of hope and fear, of joy and sorrow, of anger, compassion, love, and aversion. Our Saviour himself, after his incarnation, when here on earth, was upon some occasions moved with "anger;" on others, "grieved in spirit ;" and on others again," touched with compassion." Those strong emotions of spirit, therefore, which we call passions, are not in themselves, and when duly regulated, sinful. They may be rendered subservient to many useful and important ends.

The violence and irregularity of which they are susceptible are the fruit of our apostacy from God. By falling under the reigning power of sinful propensities, reason, the intended regulator of our whole man, was weakened, and the passions, which were intended to be its obedient subjects, received great additional strength and became insubordinate. No longer balanced by judgment and discretion, they gain the ascendency, and,

from being the ministers of reason, become the tyrants of the soul, exercising an usurped dominion over all its nobler, and what were designed to be its ruling powers. The effects of this anarchy in the human mind-this usurpation of the passions, appear in our blind and foolish attachment to improper and unworthy objects, in our being driven. into wrong and hurtful pursuits, or hurried on to excess in those which might otherwise be innocent. Under the sway of our passions, our desires flow forth in every direction, and we rush forward to their gratification with a blind and dangerous impetuosity. Thus circumstanced, the mind resembles a ship in a tempest, without rudder or compass, driven by the winds and waves, and in constant danger of rocks and shoals. Our recovery from this misery and danger, can be no otherwise effected, than by reason's resuming the helm, reducing the passions to order, directing their course, and holding them back from exorbitancy and excess. This is what is meant by a man's " ruling his spirit."

In gaining this conquest over ourselves, the discoveries and precepts of Scripture afford us the most signal aid. They strengthen and assist our perceptive faculties in discerning the distinction between good and evil, in forming a just estimate of things, in ascertaining the worth of those objects which solicit our regards, and in directing our pur

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