See Hutcheson, Watts, Le Brun, Cogan, and Davan on the Passions; Grove's Moral Philosophy, vol. i, ch. 7; Reid's Active Powers of Man; Fordyce's Elements of Mor. Phil.; Burke on the Sublime and Beautiful, p. 50. PASSOVER, a solemn festival of the Jews, instituted in commemoration of their coming out of Egypt; because, the night before their departure, the destroying angel, who put to death the first-born of the Egyptians, passed over the houses of the Hebrews, without entering therein; because they were marked with the blood of the lamb, which was killed the even to detect the errors that arise from ||tional practice; it is, in a moral heated temperament and intellec-view, the anatomy of the heart; tual excess; to know how to touch it discovers why it beats, and how their various strings, and to direct it beats; indicates appearances in and employ them in the best of alla sound and healthy state; detects services; I say, to accomplish these diseases with their causes; and it ends, the study of the passions is is infinitely more fortunate in the of the greatest consequence. power it communicates of apply"Amidst the numerous branches ing suitable remedies." of knowledge," says Mr. Cogan, "which claim the attention of the human mind, no one can be more important than this. Whatever most intimately concerns ourselves must be of the first moment. An attention, therefore, to the workings of our own minds; tracing the power which external objects have over us; discovering the nature of our emotions and affections; and comprehending the reason of our being affected in a particular manner, must have a direct influence upon our pursuits, our characters, and our happiness. It may with justice be advanced, that the history of ourselves in this department is of much greatering before, and which for this reautility than abstruser speculations concerning the nature of the human soul, or even the most accurate knowledge of its intellectual powers; for it is according as the passions and affections are excited and directed towards the objects investigated by our intellectuala congregation. Of the qualifinatures that we become useful to cations of ministers we have alourselves or others; that we rise ready made some remarks under into respectability, or sink into that article; but the following, contempt; that we diffuse or enjoy taken from the works of a spirihappiness, diffuse or suffer misery.tual and useful writer, we hope, An accurate analysis of these pas-will not be found superfluous. sions and affections, therefore, is to the moralist what the science of anatomy is to the surgeon. It constitutes the first principles of ra son was called the paschal lamb. PASTOR, literally a shepherd; figuratively a stated minister appointed to watch over and instruct Jesus Christ's description of an evangelical pastor, Matt. xxiv, 45. includes two things, faithfulness and prudence, "If a minister be faithful, he deceives not others; || "1. Prudence will direct us to and if he be prudent, he is not apt lay a good foundation of knowto be deceived himself. His pru-ledge in our people's souls, by dence suffers not deceivers easily catechizing and instructing them to impose upon him; and his faith-in the principles of Christianity, fulness will not suffer him know- without which we labour in vain. ingly to impose upon his people.-2. Ministerial prudence discoHis prudence will enable him to vers itself in the choice of such discern, and his faithfulness oblige subjects as the needs of our peohim to distribute wholesome food ple's souls do most require and to his flock. But more particularly, call for.-3. It will not only direct "1. Ministerial faithfulness in-us in the choice of our subjects, cludes pure and spiritual aims and but of the language, too, in which intentions for God, Phil. ii, 20, we dress and deliver them to our 21.-2. Personal sincerity, or in- people.-4. It will shew us of what tegrity of heart, Neh. ix, 8. 1st great use our own affections are Cor. ii, 12.-3. Diligence in the for the moving of others; and will discharge of duty, Matt. xxv, 21. therefore advise us, that, if ever 1st Tim. iv, 2.—4, Impartiality in | we expect the truths we preach the administrations of Christ's should operate upon the hearts of house, 1st Tim. v, 21.-5. An others, we must first have them unshaken constancy and perseve-impressed on our own hearts, Phil. rance to the end, Rev. ii, 10. But || iii, 18.-5. It will direct us to be the Lord's servants must not only careful, by the strictness and gravibe faithful, but prudent, discreet, ty of our deportment, to maintain and wise. Fidelity and honesty our esteem in the consciences of make a good Christian; but the our people.-6. It will excite us to addition of prudence to fidelity seek a blessing from God upon makes a good steward. Faithful- our studies and labours, as knowness will fix the eye upon the right ing all our ministerial success enend; but it is prudence must di-tirely depends thereupon," 1st Cor. rect to the proper means of attain-iii, 7. See Flavel's Character of ing it. The use of prudence to a minister is unspeakably great: it not only gives clearness and perspicacity to the mind by freeing it from passions and corporeal im- PATIENCE, that calm and pressions, enabling thereby to ap- unruffled temper with which a prehend what is best to be done, good man bears the evils of life. but enables it in its deliberations Patience," says an eminent about the means to make choice of writer, "is apt to be ranked, by the most apt and proper; and di-many among the more humble and rects the application of them in obscure virtues, belonging chiefly the fittest season, without preci-to those who groan on a sick bed, pitation by too much haste, or or who languish in a prison; but hazard by too tedious delay. in every circumstance of life no Evangelical Pastor, in the second ་ virtue is more important both to || ciples strongly inculcated, or by duty and to happiness. It is not long custom. Such was the apathy confined to a situation of continu-of the Stoics, who obstinately main a careless indolence, a stupid insensibility, mechanical bravery, constitutional fortitude, a daring stoutness of spirit, resulting from fatalism, philosophy, or pride:it is derived from a Divine agency, nourished by heavenly truth, and guided by scriptural rules." ed adversity: it principally, in- tained that pain was no evil, and deed, regards the disagreeable therefore bore it with amazing circumstances which are apt to firmness; which, however, was occur; but prosperity cannot be very different from the virtue of enjoyed, any more than adversity Christian patience, as appears supported without it. It must en- from the principles from which ter into the temper, and form the they respectively proceeded; the habit of the soul, if we would one springing from pride, the pass through the world with tran-other from humility." Christian quillity and honour." "Christian patience, then, is something difpatience," says Mason," is essen-ferent from all these. "It is not tially different from insensibility, whether natural, artificial, or acquired. This, indeed, sometimes passes for patience, though it be in reality quite another thing; for patience signifies sufferings. Now if you inflict ever so much pain on the body of another, if he is not sensible of it, it is no pain to him; he suffers nothing; conse- "Patience," says Mr. Jay, quently calmness under it is no "must be displayed under provopatience. This insensibility is cations. Our opinions, reputasometimes natural. Some, in the tion, connexions, offices, businative temperament of their mindness, render us widely vulneraand body, are much less susceptible. The characters of men are ble of pain than others are.- various; their pursuits and their There are different degrees of in- interests perpetually clash: some sensibility in men, both in their try us by their ignorance, some by animal and mental frame; so that their folly; some by their perversethe same event may be a greatness, some by their malice. Here, exercise of patience to one man, which is none at all to another, as the latter feels little or no pain from that wound inflicted on the body or mind which gives the most exquisite anguish to the former. Again: there is an artificial insensibility: such as is procured by opiates, which blunt the edge of pain; and there is an ac-view the circumstances of mitigaquired insensibility; or that which tion; to distinguish between suris attained by the force of prin-prise and deliberation, infirmity then, is an opportunity for the triumph of patience. We are very susceptive of irritation; anger is eloquent; revenge is sweet: but to stand calm and collected; to suspend the blow which passion was urgent to strike; to drive the reasons of clemency as far as they will go; to bring forward fairly in and crime; or if an infliction be cations had Joseph received from deemed necessary, to leave God to his brethren? but he scarcely menbe both the judge and the executions the crime; so eager is he to tioner; this a Christian should announce the pardon. David says, labour after his peace requires They rewarded me evil for good; it. People love to sting the pas-but as for me, when they were sick, sionate: they who are easily pro- my clothing was sackcloth.' Stevoked, commit their repose to the phen, dying under a shower of keeping of their enemies; they stones, prays for his enemies: lie down at their feet, and invite Lord, lay not this sin to their them to strike. The man of tem- charge.' But a greater than Joseph, per places himself beyond vexa- or David, or Stephen, is here. Go tious interruption. He that hath to the foot of the cross, and behold no rule over his own spirit, is like Jesus, suffering for us. Every a city that is broken down, and thing conspired to render the prowithout walls,' into which enter vocation heinous; the nature of over the ruins serpents, vagrants, the offence, the meanness and obthieves, enemies; while the man ligation of the offenders, the righwho in patience possesses his soul, teousness of his cause, the granhas the command of himself, pla- deur of his person; and all these ces a defence all around him, and seemed to call for vengeance. The forbids the, enterance of such un- creatures were eager to punish. Peter drew his sword: the sun rewelcome company to offend or discompose. His wisdom requires it. solved to shine on such criminals 'He that is slow to anger is of no longer; the rocks asked to crush great understanding; but he that them; the earth trembles under the is hasty of spirit, exalteth folly.' sinful load; the very dead cannot Wisdom gives us large, various, remain in their graves. He suffers comprehensive views of things; them all to testify their sympathy, the very exercise operates as a di- but forbids their revenge; and, version, affords the mind time to lest the Judge of all should pour cool, and furnishes numberlesscir- forth his fury, he cries, 'Father, cumstances tending to soften seve- forgive them, for they know not rity. His dignity requires it. It what they do!'-2. Patience is to is the glory of a man to pass by a be displayed in suffering affliction. transgression.' The man provoked This is another field in which pato revenge is conquered, and loses tience gathers glory. Affliction the glory of the struggle; while he comes to exercise our patience, who forbears comes off victor, and to distinguish it. The trial crowned with no common laurels. of your faith worketh patience,' A flood assails a rock, and rolls off not only in consequence of the unable to make an impression; Divine Blessing, but by the natural while straws and boughs are borne operation of things: use makes off in triumph, carried down the perfect; the yoke is rendered easy stream, driven and tossed. Ex-by being worn, and those parts of amples require it. What provo- the body which are most in action 3; Blair's Sermons, vol. iii, ser. 11; Bishop Horne's Discourses, vol. ii, ser. 10; Bishop Hopkins's Death disarmed, p. 1, 120. PATIENCE OF GOD is his long suffering or forbearance. He is called the God of patience, not only because he is the author and object of the grace of patience, suffering in himself, and towards his creatures. It is not, indeed, to be considered as a quality, accident, passion, or affection in God as in creatures, but belongs to the very nature and essence of God, and springs from his goodness and mercy, Rom. ii, 4. It is said to be exercised towards his chosen people, 2d Pet. iii, 9. Rom. iii, 25. Is. xxx, 18. 1st Tim. i, 16. and towards the ungodly, Rom. ii, 4. Ecc. viii, 11. The end of his forbearance to the wicked, is, that they may be without excuse; to make his power and goodness vi are the most strong and solid; and, || Fay's Sermons, ser. 2, vol. i; Matherefore, we are not to excuse son's Christian Morals, vol. i, ser. improper dispositions under affliction, by saying, 'it was so trying, who could help it? This is to justify impatience by what God sends on purpose to make you patient.-3. Patience is to be exercised under delays. We as naturally pursue a desired good as we shun an apprehended evil: the want of such a good is as griev-but because he is patient or long ous as the pressure of such an evil; and an ability to bear the one is as needful a qualification as the fortitude by which we endure the other. It therefore equally belongs to patience to wait, as to suffer. God does not always immediately indulge us with an answer to our prayer. He hears, indeed, as soon as we knock; but he does not open the door: to stand there resolved not to go without a blessing, requires patience; and patience cries, Wait on the Lord; be of good courage, and he shall strengthen thine heart: wait, I say, on the Lord.""sible; and partly for the sake of We have, however, the most powerful motives to excite us to the attainment of this grace. 1. God is a God of patience, Rom. xv, 5.-2. It is enjoined by the Gospel, Rom. xii, 12, Luke xxi, 19.-3. The present state of man renders the practice of it absolutely necessary, Heb. x, 36.-4. The manifold inconvenience of impatience is a strong motive, Jon. iv. Psalm cvi.-5. Eminent examples of it, Heb. xii, 2. Heb. vi, 12. Job i, 22.-6. Reflect that all our trials will terminate in triumph, James v, 7, 8. Rom. ii, 7. Barrow's Works, vol. iii, ser. 10; his own people, Gen. xviii, 32. |