run a longer or a shorter time in a wrong channel. But, not to weary your patience longer with matters of an abstract nature, whether the difficulty of correcting bad inclinations be greater or less, we may proceed to lay down the means proper for it: and they are the same, in a great measure, with those that are requisite for preserving good ones, as before mentioned.

The first is, a frequent examination of our own hearts. Such as find in themselves an inclination to make this first step will not, very probably, be much averse to going farther. Without examining, we can never perfectly know what is good or bad in us; what we ought to preserve, and what to correct. It requires serious reflection, and dwelling much at home, to understand ourselves thoroughly. We ought to search and examine upon what springs our hearts move; whether our views and purposes be chiefly religious or secular; and if secular, what they are, and from whence they arise. When there are several motives to the same thing, (as it often happens,) it should be considered, whether the prevailing one be religious. This is easily known, by setting aside all that is secular and temporal, and then trying the strength of spiritual motives. Thus for instance: if any one would know whether he gives alms upon a true Christian principle, let him only consider, whether he takes the same satisfaction in a private as in a public charity, and his question is answered. Or if a man would know whether he publishes any work out of a sincere love to truth, and a desire to improve the world, (as every writer pretends,) let him think and consider, whether he should be willing publicly to retract an error which might otherwise do mischief; and he will soon perceive how his heart moves. The same method will serve for a thousand other cases. There is another way of discovering how we stand affected; and that is, by observing the stream and current of our passions. As the ambitious man's passions turn upon honour and power, the libertine's upon sensual pleasures, and the covetous man's upon money; so the religious man's passions hang chiefly

upon what relates to his eternal salvation. And it will be easy for him to observe, whether he be as heartily sorry for his sins, as for any worldly losses, crosses, or disappointments; and whether he be as solicitous about the former, as he is about the latter. All the passions of our souls are nothing else but so many different expressions of the love we have for ourselves: and it may be seen from. thence how our self-love stands directed; whether to this world or a better, and to which we are most strongly and invincibly attached.

A little use and observation this way will soon give a man a just idea of himself.

If he finds his inclinations and dispositions to be right: and good in the main; he is next to observe where they are most apt to step awry, and there he is to set a double guard, as it were to defend the weak side. If he perceives them to be solely or chiefly secular; it concerns him to discover the reigning passion which gives the law to the rest; whether it be for riches, honours, or pleasures: and this will easily be understood from the stream of his thoughts, the course of his pursuits, and the constant tenor of his life and conversation. When this is done, the last part of this office is to trace the thing up to its fountain head, to see from whence such disposition or affection arises: whether from temper or constitution of body, or from education, authority, example, or custom; from the occupation he pursues, the company he keeps, the books he reads, or any thing of like nature. This seems to be the proper order and method of examining our hearts, if we are desirous to be thoroughly acquainted with our own selves.

When we have thus discovered what is amiss, and whence it arises; nothing remains but to consider of ways and means proper to correct it. Many good rules and directions might be offered to this purpose: but instead of particular rules, which vary according to men's particular. circumstances, it may suffice to lay down one general rule, which may equally serve either for preserving good dispositions or reforming bad ones; and that is,

Secondly and lastly, a constant endeavour to wean our affections from this world, and to fix them firmly on a better. Happiness, in general, we all pursue; eagerly, constantly, incessantly. Thus far we all agree, down from the prince to the peasant. But then we divide in the choice of the means or of the object; some pursuing eternal happiness, most temporal only, or however chiefly: and these subdivide again into almost as many kinds as the world affords vanities. All the difference between an evil man and a good man is, that the evil man makes this world his chief or only aim; while the good man makes the world to come his principal concern, and religion is the reigning passion of his heart. The different degrees of goodness depend very much upon keeping the eye more or less fixed upon that, the ultimate end and design of all their labours and endeavours. Such as lean with all the weight and tendency of their minds towards heaven, are of course solicitous and anxious to know whether their principles and practices agree together. They will not suffer themselves to be imposed on in a matter of so great importance: but carefully watch and guard against all those little fallacies which thoughtless men are drawn in by, to make particular judgments contrary to their standing persuasions. In a word, as worldly men are solicitous to secure a firm and strong title to their estates or honours; so the children of light are particularly watchful to make their "calling and election sure." All this naturally flows from a heart fixed upon heaven and eternal happiness: and such a disposition once firmly rooted and grounded, hardly needs any farther rules. We easily perceive what we have to do, after we have fixed our aims and settled our main designs. All the sins and irregularities, either of our passions or our lives, ultimately terminate in our inclination to some temporal good, or aversion to some temporal evil; that is, in our love of this present world. There lies the root and source of all the distempers of our minds. Wherefore the true, the only remedy must be, to disentangle the mind, as much as possible, from things

below, and to seek those things which are above. If it be asked, how this must be done? the ready answer is; by retirement, by recollection, by reading, and especially by praying. This is the way to make distant things have the same force upon us as if they were near at hand, and things to come as if they were now present.

If want of leisure be pleaded by men of action and business, it is a shrewd presumption that they have never yet seriously considered what everlasting happiness and everlasting misery import. However, it is not to be expected that either all or the greater part of our time should be laid out in religious exercises, properly so called. A great deal less may suffice. God designed us for action and business: our circumstances here, the health of our bodies, and the vigour of our minds require it, and can hardly be kept up without it. If the heart be once set right, and the aim well directed; business itself is but another kind of religious exercise, and doing good in our station is serving God. It is the intention which sanctifies it, while the end proposed is the glory of God and the good of mankind.

To conclude: let us be ever careful so to use and so to enjoy this world, as neither to be enchanted nor enamoured with it; always remembering, that it is an introduction only to another, that it will soon be over, and that eternity hangs upon it.

SERMON V.

Wicked Men, the providential Instruments of
Good.

The First Sermon on this Subject.

PROV. xvi. 4.

The Lord hath made all things for himself: yea, even the wicked for the day of evil.

THIS wise saying of king Solomon, if it be but rightly

understood, is full of excellent matter, and most useful instruction, such as every good man will constantly have upon his mind. But the words, as they run in our version, are not altogether so clear as they might have been; for which reason it will be necessary, here in the entrance, first to open and explain the meaning of the text; that so we may come at the subject-matter to be discoursed upon. The verse going before the text, having a relation to it, will be of use to point out to us its real and full meaning. "Commit thy works unto the Lord, and thy thoughts "shall be established." Which words are an exhortation to us to repose our whole trust and confidence in God's good providence, and to submit all our thoughts and resolutions to him, as upon whom alone the success of them and their accomplishment depend. Then follows; "The "Lord hath made all things for himself: yea, even the "wicked for the day of evil:" that is, for executing vengeance where God pleases. All things are in God's hands, and he makes use of all things as he pleases; for he