of the little occupations of life; on the insipidity of many of its amusements; and the depression of spirits that follows after them; we cannot but be sensible that occasional intercourse with God and divine things, must furnish a comfortable relief to the mind. It is not, indeed, an intercourse for which we are at all times equal; but neither was the human mind formed to grovel at all times among low cares and objects. It has a demand for something higher and greater than what the common round of the world affords. Hence the extravagant and eccentric pursuits into which we sometimes deviate. We attempt some higher bliss than what we find here. But the attempt which is made by folly, can only be successfully executed by a wise and good man, in the elevation of his soul towards God. Some indeed are sunk so low in worldly gratifications, that nothing has any relish with them but what either breathes the air of giddy dissipation, or tastes of the impure stream of sensual pleasure. But this vitiated taste, contracted by long corrupt habits, is unnatural in itself, and by proper discipline can be corrected and reformed. Let the mind be restored to its sound and natural state, and its relish for what is more great and noble will return.

Besides the imperfection and emptiness of the ordinary pleasures of the world, many pains and distresses are always mingled with them. No more effectual relief from them can be found than that which may be enjoyed in drawing near to God. Passions corrode the mind. Cares and anxieties fester in it. We are fretted by the ingratitude of friends; soured by the calumnies of enemies; harassed with the competition of rivals. The very bustle and agitation of the world wear out and oppress the mind

gious retirement, and in those exercises of devotion that bring us near to God, we attain a pleasing region of calm and repose. There, worldly passions are silent; worldly cares are hushed and forgotten. The mind retires as within itself; and remains alone with God. It is only as afar off that the noise and disturbance of the world is heard, like the sound of a distant tumult.

By the perplexity of our worldly concerns, we may have been involved in trouble. By the death of our dearest friends, we may have been overwhelmed with sorrow. By the situation of public affairs, we may be alarmed with dangers that threaten our country. In all such situations, is there any consolation equal to that which the devout man enjoys in drawing near to God? He looks up to a Father and a Friend, in whom he can place his trust in every time of need. He hears a voice issuing from the Divine sanctuary, which says, Call upon me in the day of trouble, and I will deliver thee. Fear not, for I am with thee; be not dismayed, for I am thy God. Comforted by such words, his mind regains tranquillity. Resting on the hope that the God whom he serves, will never forsake him, he can dismiss from his thoughts, the fears, the troubles, and wickedness of men; and compose his spirit to dwell among celestial things. Looking up to that blessed world where he expects to find his repose, he beholds no objects but what he can contemplate with delight, as great, peaceful, and serene. There, he beholds none of the agitations and turmoils of men; no tumults, nor factions, nor wars; no friends, who die and leave us; no ambitious men, who aspire to oppress; nor violent men, who attempt to destroy; nor fraudulent brethren, who, with a smiling countenance, cheat and deceive. In perfect con

The only sure principles we can lay down for regulating our conduct, must be founded on the Christian religion, taken in its whole compass; not confined to the exercises of devotion, nor to the mere morality of social behaviour; but extending to the whole direction of our conduct towards God and towards man. The foundation is to be laid in faith in Christ as the Saviour of the world, through whose merits only we can look for final acceptance with God. We must evince the sincerity of our faith by good works; that is, by a faithful discharge of all the duties incumbent upon us in our several stations of life; continually looking up to Divine grace for assistance in the part assigned us to act; and trusting to that recompense of our present labours, which is promised to the virtuous in a future and better world. Supposing, that having laid the foundation in such principles, we set forth to act a worthy and virtuous part; resolved that, whatever may befal us, till we die we will not remove our integrity from us; that our hearts shall not reproach us so long as we live. (Job xxvii. 5, 6.) I will proceed to advise,

II. That we begin with reforming whatever has been wrong in our former behaviour. This counsel is the more important, because too many,

tion, begin with attempting some of the highest virtues, or aspiring to the most sublime performances of devotion, while they suffer their former accustomed evil habits to remain just as they were. This, I apprehend, is beginning at the wrong end. We must first, as the Prophet has exhorted, put away the evil of our doings from before God's eyes; we must cease to do evil, before we learn to do well. (Isa. i. 16.) All attempts at reformation of manners are vain, where this is not studied. Let us remember, that as long as the weeds and tares aré allowed to remain in the ground, the soil is vitiated by their roots spreading deep and wide; and no good grain will have room to spring up.— Every man who inspects his own character, may learn that there are certain failings to which, from constitution, circumstances, or long habit, he is prone; termed in Scripture the sins that most easily beset us. To discover these, must be his first care; and his first purpose, if he in truth wishes to become a good man, must be gradually to check and finally to extirpate them, of whatever nature they are; whether, perhaps, habits of intemperance, unlawful indulgences of pleasure, indirect methods of acquiring gain, or propensions to malice, resentment, or envy. To overcome those evils when they have be come inveterate, to pluck up those thorns by the roots, is perhaps the most difficult part of reformation, and therefore what we are generally the most backward to undertake. At the same time it is certain, that as long as, by this tender indulgence to favourite vices, men remain in a divided state between good resolutions and evil habits, they are so far from behaving wisely in a perfect way, that they can scarcely be accounted to have entered on that perfect way; irresolution will be spread over their

conduct; and incoherence will mark their character.—In order to facilitate so necessary a step in the progress towards virtue, let me advise

you,

III. To shut up, as much as possible, the avenues which lead to the return of former evil habits. Here is required that exercise of vigilance, self-distrust, and self-denial, which is so often recommended to us in Scripture. There is always some one side on which each of us is more vulnerable than on another. There are places, there are times, there are circumstances, which every man who knows any thing of himself at all, must know will prove the occasions of calling forth his latent frailties, and bringing him into some fatal snare. Then ought that caution of the apostle to sound in his ears; Let him that thinketh he standeth, take heed lest he fall. (1 Cor. x. 12.) Let him not only walk circumspectly, but rather altogether fly the dangerous ground: aware of the viper which lurks under the grass, ready to sting. But presumption to flatter ourselves, and to think that we are able to withstand every danger, is a weakness inherent in man. It is on a moderate and humble estimation of our abilities, that wisdom directs us to form our conduct. As in civil and political life, he who believes himself equal to every task, and on all occasions comes forward with rash audacity, is likely to meet with many a humiliation and repulse; so, in moral behaviour, he who, trusting to the strength of his virtuous resolutions, exposes himself inconsiderately to every occasion of temptation, is sure of being often betrayed into evil.

All the various and dangerous avenues to vice, with which, in great cities especially, modern life abounds, it cannot be expected that I am here to point out. Wealth, luxury, and idleness, are the great nourishers of

every frailty; the great fomenters of every bad inclination and passion. To the children of idleness, the haunts of dissipation open many a wide inviting gate by night and by day. When within those gates, they carelessly enter, surrounded with loose companions, how often does it happen, that from the halls of pleasure and houses of gaming, they come forth as from caverns of destruction, overwhelmed with losses and miseries, and pining with bitter remorse? -Much does it concern every one who seeks to walk wisely in a perfect way, to be particularly guarded in the choice of his associates and companions. How often among the gay and the giddy will he meet with those who smile and betray! He only who walketh with wise men, shall be wise; while the companion of fools shall be destroyed. (Prov. xiii. 20.) Observe the attention which, in the verses immediately following the text, king David declares himself to have given to this rule of conduct; I will set no wicked thing before mine eyes; I will not know a wicked person. Mine eyes shall be on the faithful of the land. He that worketh deceit, shall not dwell within my house. He that telleth lies shall not tarry in my presence. Such was the wisdom that assisted him to continue

in a perfect way.-This wisdom requires farther,

IV. That consistency and uniformity be preserved in character; that not by pieces and corners only we study goodness, but that we carry one line of regular virtue through our whole conduct. Without this extensive regulation of behaviour, we can never hold on successfully in a perfect way. Almost all men, even the loose and profligate, lay claim to some one virtue or other, and value themselves on some good moral disposition, which they boast of possessing. It is in vain, therefore, that we rest our character on one of a few estima