"Man's mental powers, being in their nature sluggish and inactive, cannot put themselves in motion. The grand design then of the passions is, to rouse them to action. These lively and vigorous principles make us eager in the pursuit of those things that are approved by the judgment; keep the mind intent upon proper objects, and at once awake to action all the powers of the soul. The passions give vivacity to all our operations, and render the enjoyments of life pleasing and agreeable. Without them, the scenes of the world would affect us no more than the shadowy pictures of a morning dream.
"Who can view the works of nature, and the productions of art, without the most sublime and rapturous emotions? Who can view the miseries of others, without being dissolved into compassion? Who can read human nature, as represented in the histories of the world, without burning to chastise the perpetrators of tyranny, or glowing to imitate the assertors of freedom? But, were we of a sudden stripped of our passions, we should survey the works of nature and the productions of art with indifference and neglect. We should be unaffected with the calamities of others, deaf to the calls of pity, and dead to all the feelings of humanity. Without generosity, benevolence, or charity, man would be a groveling, despicable creature. Without the passions, man would hardly rank above the beasts.
"It is a trite truth, that the passions have too much influence over our sentiments and opinions. It is the remark of a late author, that the actions and sentiments of men do as naturally follow the lead of the passions, as the effect does the cause. Hence they are, by some, aptly enough, termed the principles of action. Vicious desires will produce vicious practices; and men, by permitting themselves to think of indulging irregular passions, corrupt the understanding, which is the source of all virtue and morality. The passions, then, if properly regulated, are the gentle gales which keep life from stagnating; but, if let loose, the tempests which tear every thing before them. Too fatal observation will evince the truth of this.
"Do we not frequently behold men of the most sprightly genius, by giving the reins to their passions, lost to society, and reduced to the lowest ebb of misery and despair? Do we not frequently behold persons of the most penetrating discernment and happy turn for polite literature, by mingling with the sons of sensuality and riot, blasted in the bloom of life? Such was the fate of the late celebrated Duke of Wharton, Wilmot, earl of Rochester, and Villers, duke of Buckingham, three noblemen, as eminently distinguished by their wit, taste, and knowledge, as for their extravagance, revelry, and lawless passions. In such cases, the most charming elocution, the finest fancy, the brightest blaze of genius, and the noblest burst of thoughts, call for louder vengeance, and damn them to lasting infamy and shame.
"A greater curse cannot, indeed, befall community, than for princes and men in eminent departments to be under the influence of ill-directed passions. Lo Alexander and Cesar, the fabled heroes of antiquity, to what lengths did passion hurry them? Ambition, with look sublime, bade them on, bade them grasp at universal dominion, and wade to empire through seas of blood! But why need I confine myself to these? Do not provinces, plundered and laid waste with fire and sword; do not nations, massacred and slaughtered by the bloody hand of war; do not all these dreadful and astonishing revolutions, recorded in the pages of history, show the fatal effects of lawless passions?
"If the happiness of others could not, yet surely our own happiness should induce us to keep our passions within the bounds of reason; for the passions, when unduly elevated, destroy the health, impair the mental faculties, sour the disposition, embitter life, and make us equally disagreeable to others and uneasy to ourselves. Is it not, then, of moment, that our passions be duly balanced, their sallies confined within proper limits, and in no case suffered to transgress the bounds of reason? Will any one deny the importance of regulating the passions, when he considers how powerful they are, and that his own happiness, and perhaps the happiness of thousands, depends upon it? The regulation of the passions is a matter of moment, and therefore we should be careful to fix them upon right objects, to confine them within proper bounds, and never permit them to exceed the limits assigned by nature. It is the part of reason to sooth the passions, and to keep the soul in a pleasing serenity and calm: if reason rules, all is quiet, composed, and benign: if reason rules, all the passions, like a musical concert, are in unison. In short, our passions, when moderate, are accompanied with a sense of fitness and rectitude; but, when excessive, inflame the mind, and hurry us on to action without due distinction of objects.
"Among uncivilized nations, the passions do, in general, exceed all rational bounds. Need we a proof of this? Let us cast our eyes on the different savage tribes in the world, and we shall be immediately convinced that the passions rule without control. Happy it is, that in polished society, the passions, by early discipline, are so moderated as to be made subservient to the most important services. In this respect, seminaries of learning are of the utmost advantage, and attended with the most happy effects. Moreover, the passions are attended with correspondent commotions in animal nature, and, therefore, the real temper will, of course, be discovered by the countenance, the gesture, and the voice. Here I might run into a pleasing enumeration of many instances of this; but, fearing that I have already trespassed upon your patience, shall desist. Permit me, however unusual, to close with a wish. May none of those unruly passions ever captivate any of my audience."
An Attempt to search the Origin of Idolatry.
"It is altogether impossible to fix exactly the period when idolatry took its rise. Adam, coming immediately from the hands of God, had experienced too many manifestations of his power and goodness to be unacquainted with him, and must have preserved the purest idea of him in his own family, which, most probably, continued in the branch of Seth till the deluge. The posterity of Cain, on the contrary (the pure idea of God gradually wearing away, and by loose men being connected with sense), fell into idolatry, and every other crime, which brought on the deluge; a period about which Moses has said but little, and from what he has said we can draw no just conclusion with respect to the idolatry of those times.
"A certain author, being persuaded that idolatry did not take its rise till after the deluge, gives a very singular account of its origin. According to him, atheism had spread itself over the world. This disposition of mind, says he, is the capital crime. Atheists are much more odious to the Divinity than idolaters. Besides, this principle is much more capable of leading men into that excessive corruption the world fell into before the deluge. The knowledge of a God, of whatever nature he is conceived, and the worship of a Deity, are apt, of themselves, to be a restraint upon men. So that idolatry was of some use to bear down the corruption of the world. It is therefore probable, that the horrid vices men were fallen into before the deluge, proceeded only from their not knowing nor serving a God. I am even of opinion (continues he) that the idolatry and polytheism after the deluge derived their origin from the atheism and impiety that reigned before it. Such is the temper of men, when they have been severely punished for any crime, they run into the opposite extreme. I conjecture (concludes the same author) this was the case with men after the deluge. As they reckoned that this terrible judgment, which carried such indications of Divine wrath, was sent for the punishment of atheism, they ran into the opposite extreme. They adored whatever seemed to deserve their worship.