flowing from ambition, and the love of power, by which the peace of mankind has so often been broken, and the earth stained with blood. Had these coveted advantages, the power, when obtained, of ensuring joy to the heart, and rendering it a stranger to bitterness, some apology might be offered for the violence. to which they have given occasion. The prize might be supposed worthy of being acquired at a high expence, when so much depended on the attainment. But I have shown, I hope with satisfactory evidence, that the contrary is the truth. I say not, that the advantages of fortune deserve no regard from a wise. or a good man. Poverty is always distressing. Opulence and rank are both attended with many comforts, and may be rendered subservient to the most. valuable purposes. But what I say is, that it is a great, errour to rate them beyond their just value. Secondary advantages, inferiour assistances to felicity, they are; and no more. They rank below every thing that immediately affects the heart, and that is a native source of joy or bitterness there. If a man be either unhappy in his dispositions, or unhappy in all his connections, you heap upon him, in vain, all the treasures, and all the honours which kings can bestow. Divest these things, then, of that false glare which the opinions of the multitude throw around them. Contemplate them with a more impartial eye. Pursue them with less eagerness. Above all, never sacrifice to the pursuit any degree of probity or moral worth, of candour or good affection; if you would not lay a foundation for that bitterness of heart, which none of the goods of fortune can either com pensate or cure.

SECONDLY, Let the observations which have been made, correct our mistakes, and check our complaints, concerning a supposed promiscuous distribution of happiness in this world. The charge of injustice, which so often, on this account, hath been brought against Providence, rests entirely on this ground, that the happiness and misery of men may be estimated by the degree of their external prosperity. This is the delusion under which the multitude have always laboured; but which a just consideration of the invisible springs of happiness that affect the heart is sufficient to correct. If you would judge whether a man be really happy, it is not solely to his houses and his lands, to his equipage and his retinue, you are to look. Unless you could see farther, and discern what joy, or what bitterness, his heart feels, you can pronounce nothing concerning him. That proud and wicked man whom you behold surrounded with state and splendour, and upon whom you think the favours of Heaven so improperly lavished, may be a wretch,. pining away in secret with a thousand griefs unknown to the world. That poor man, who appears neglected and overlooked, may, in his humble station, be partaking of all the moral and all the social joys that exhilarate the heart; may be living cheerful, contented and happy. Cease then to murmur against dispensations of Providence, which are, to us, so imperfectly known. Envy not the prosperity of sinners. Judge not of the real condition of men, from what floats merely on the surface of their state. Let us rather,

THIRDLY, Turn our attention to those internal sources of happiness or misery, on which it hath

been shown that so much depends. As far as the bitterness or joy of the heart arises from the first of those great springs which I assigned to it, our own conduct and temper, so far our happiness is placed, in some measure, in our own hands. What is amiss or disordered within, in consequence of folly, of passion, or guilt, may be rectified by due care, under the assistance of divine grace. He who thereby attains to a tranquil and composed state of heart, free from ill-humour and disgust, from violent passions, and from vexing remorse, is laying a foundation for enjoyment of himself, much surer and broader than if he were amassing thousands to increase his estate.

With regard to the other spring of joy or bitterness of heart, arising from our connections with others, here, indeed, we are more dependent on things not within our power. These connections. are not always of our own forming; and even when they have been formed by choice, the wisest are liable to be disappointed in their expectations. Yet here too it will be found, that the proper regulation of the heart is of the utmost importance, both for improving the joys which our situation affords, and for mitigating the griefs which our connections may render unavoidable. As far as the choice of friends or relatives depends on ourselves, let their virtue and worth ever direct that choice, if we look for any lasting felicity from it. In all the habits and attachments of social life, after they are formed, let it be our study to fulfil properly our own part. Let nothing be wanting on our side, to nourish that mutual harmony and affectionate friendship which, in every situation of life, has been shown is

of so great consequence to our peace and satisfaction. It is not, indeed, in our power to preserve always alive those friends in whom our hearts delight. It is often not in our power to prevent the ingratitude and unworthy behaviour of other friends, from whom we once expected comfort. But under those afflicting incidents of life, much may be done by proper employment of the thoughts, and direction of the affections for obtaining relief. To a purified and well-regulated heart, reason and religion can bring many aids for healing its wounds and restoring its peace; aids which, to the negligent and vicious, are wholly unknown. The greater experience we have of the vicissitudes of human life, with more weight will that precept of the wise man always come home to our remembrance; Keep thy heart with all diligence; for out of it are the issues of life.*

arises,

Hence

IN the fourth and last place, another instruction, that is of the utmost importance to us all, frequently to look up to Him who made the human heart; and to implore his assistance in the regulation and government of it. Known to him are all the sources of bitterness and joy by which it is affected. On him it depends, to let them forth, or to shut them up; to increase, or to diminish them at his pleasure. In a study so infinitely important to happiness, as that of the preservation of inward peace, we cannot be too earnest in beseeching aid from the great Father of Spirits, to enable us to keep our hearts free from distress and trouble. Besides the assistance which we may hope to derive from divine

Prov. iv. 23.

grace, the employments of devotion themselves form one of the most powerful means of composing and tranquillizing the heart. On various occasions, when the sources of heart-bitterness have been most overflowing, devotion has been found the only refuge of the sufferer. Devotion opens a sanctuary to which they whose hearts have been most deeply wounded, can always fly. Within that quiet and sacred retreat, they have often found a healing balsam prepared. When grieved by men, they have derived, from the ascent of the mind towards God, and celestial objects, much to soothe them at present, and much to hope for in future. Let us, therefore, neglect no mean with which religion can furnish us, for promoting the joys, and assuaging the bitterness of the heart. Amidst the frailties of our nature, the inconstancy of men, and the frequent changes of human life, we shall find every assistance that can be procured, little enough for enabling us to pass our few days with tolerable comfort and peace.