First-I am to consider the nature, the importance, and the means of keeping the heart, where ourselves are alone or principally concerned.

To be ever in possession of complacent and placid feelings, has been generally praised under the head of contentment. I speak not of a stagnation of the facul ties, but of that exertion of them, which is free from disorder or excess. There is a state of the affections and emotions, which fits them for all the purposes of true enjoyment, and for the successful exercise of good sense with alacrity. The mind in such a state, is not blinded or misled by feelings wrought up into passion, nor does it fall short of its greatest efficacy, for want of a sufficient interest exciting it into action.

We know what is meant, when a person is described to us as forever suffering under the uneasiness, perhaps the miseries of some agitating passion, or discontent. Though it is true, that he is apt to become an annoyance to others, through sudden outward exhibitions of an unregulated temper, yet were the truth considered, he is properly an object of commiseration, rather than of resentment, for that want of discretion and inward virtue, which inflicts sufferings upon himself, far greater than those which it produces in others. Some fear of imagined evil perhaps disturbs and renders him unhappy; or possibly, some wish for enjoyments and privileges beyond his present condition. Some apprehension may be stirred up, of an injury received, or of a treatment which may be supposed by others intended for injury, and which may make him appear tame and contemptible, because he scarcely perceived it at the moment, and failed to meet it with a just resentment. It may be that some mistake has been committed by him, in his intercourse with society, or in the exposition of an opinion; and this preys upon his peace, as though the estimation of his

skill, his address, his feelings, or his understanding must be depreciated by it, below their proper merits. And what shall we say of those, who permit malice or envy to intrude into their bosoms, not only to lurk for a moment, and then to be ejected, but to be retained as permanent inmates. But I forbear to enlarge on the numerous and various passions which may corrupt the heart; and spread clouds of darkness and distraction over the mind. To enlarge on such a subject, might expose the weakness, the sins, and the miseries of our fallen nature; and did we yield to the evidence, without an attempt to palliate or evade its force, it would show us our need of some mighty remedies for these moral diseases.

I have spoken of such minds as, on account of the magnitude and variety of their disorders, may possibly be supposed to furnish no standard of judgment for ourselves. If there be opportunity of comparison in our own favour, how prone are we to imagine, that the evils which reign conspicuously in other men's bosoms, are so far from furnishing a proof of our own, or of the common depravity of our nature, that we convert them to a different use, and rather exult in their indications in favour of our own excellence, and superiority in virtue. The religion of the Gospel teaches us, that if sin and its miseries be exhibited to us prominently in a fellow creature, though we may differ in degree, we are of one species, and that it is only an arrogant claim, which would assert a total exemption from the sinfulness, which in some of our fellow mortals, may seem to have already driven all goodness and happiness out of the heart. Unenlightened by the Gospel, our pride is nourished and sustained by the conspicuous vices, and follies, and selfinflicted sufferings of our fellow men. But when we throw open our hearts to the reception of the truth, and consent to look steadily on all that is within ourselves,

by the light of that heavenly torch which she holds in her hand, the disclosures are painful to the eye of the transgressor, but with conviction and humiliation he acknowledges the delusions, which have prevented him from estimating and practising, the only means by which he may rationally hope for a conquest, over those inward enemies of his virtue and his peace.

It is thus that we may learn what is meant by the precept, "Keep thy heart with all diligence, for out of it "are the issues of life." If there be hours, or even moments, when wealth rises up to our view, captivating our imagination, and fixing the highest value upon that which promises its most easy, and certain, and infallible attainment, we are in danger of setting our hearts upon an object, which is unworthy of them, except as it may be the means of justice, of a reasonable competency in our provisions and our prospects, of benevolence, and of usefulness. Let us ask what it is which renders property valuable? Is it that we may display a splendour and equipage before the world? There is something more solid than this, which if brought into comparison with it, we must feel and admit to be infinitely superior. It consists in those qualifications for business and utility, which place competency, nay even abundance within our power. Of this the certainty is so complete, that aside from any special difficulty which may instantly press upon us, the anxiety that is indulged in regard to the precariousness of the future, may be confidently pronounced to be so much gratuitous suffering. To an instant perplexity we may become liable; but the circumstances of every embarrassment, will ever suggest to our diligence and integrity, the course which we may adopt to disengage ourselves consistently with its urgency and its restrictions. Set not thy affections, then, upon wealth; as though every thing was to be estimated and

chosen by its instrumentality for securing this. Let the occupation assigned to us by Providence, be prosecuted with uprightness, and with fidelity to the correct principles which God approves, and which he has taught us in his word; and we have the utmost assurance, that our prosperity will at once be the most extensive, and continue the most unshaken. It is this which is to be understood when our Saviour tells us, "Seek ye first the "kingdom of God and his righteousness, and all these "things shall be added unto you." It scarcely needs the faith of a Christian to be convinced of this. But if we believe and distinctly understand the principles and laws which the Scriptures give us for our direction; if we have a settled confidence in the providential presence of God our Heavenly Father, controlling all events for the protection of his children, and for their improvement in wisdom, and happiness, and a stable prosperity, we are prepared to see the pernicious consequences, of permitting the world to engross our affections, to actuate us as the primary object which we shall ever immediately consult, and as determining the value of human life.

Would we shun the temptations which may put our virtue to trials ever perilous; sometimes too severe to be sustained? Would we deprecate the consequence which so often befalls those who are in love with riches, seen in the diminution of confidence, and the character of a sordid mind? Would we prefer the happiness that springs from the love of goodness and of pure affection, above all that the earth can give? Would we secure peace of mind in a sense of integrity, of utility, of honourable abundance, of God's approbation, of human confidence, and of treasures laid up in the Heavens, let all these be made habitually the fruit and most valued objects of our pursuit, and let us keep our hearts with all diligence from that love of gain, by which the eager and ever

anxious world, pierce themselves through with many

sorrows.

Another point on which it is material to be explicit on the subject of guarding our hearts, occurs in the indolence of mind or body, which blights the enjoyments, the virtues, and the prospects of multitudes. There are

some of whom it is to be said with truth, that to be idle is to be unhappy. But there are others with whom exertion is ever renewed with reluctance, and continued with a sense of oppression. How shall this distinction be understood, or upon what principles does it exist? Most of the difficulties we encounter, or of the distresses we sustain, were they faithfully and intelligently examined, would doubtless be found to have their origin from ourselves. It is not to be denied that events may not unfrequently occur, attended with inconvenience or disaster, which no skill, and no adherence to our duty, may be able to prevent. But their number will be greatly reduced, when we reflect that most of the occurrences of life, though they may appear to proceed from instant circumstances, are in reality the result of a series of causes, which have long been concurring for the evolution of the present difficulty. There is perhaps nothing on which our exemption from misfortune, and our unin. terrupted success more essentially depend, than a proper degree of interest, and vigilance, and perseverance in business. Remissness in the seasonable application of our time and diligence, to that which properly belong to them, may easily entail upon us consequences, which it will be impossible to prevent, by the utmost efforts of industry or diversity of resource. It is this species of embarrassment which becomes a source of trouble, and danger and perplexity to those who contend not suffi ciently against the temptations of indolence. The maxims which have been embodied by the experimental wisdom