that by early associations, bad example, and long contracted habits, a taste for the most trifling pleasures, and pernicious practices is acquired, which is seldom or never corrected. Thus, many accustom themselves to spend their leisure hours in frivolity and idleness, in frequenting the company of the ignorant and foolish, or betaking themselves to the haunts of drunkenness and dissipation. They may derive, perhaps, a certain species of delight from such employment of their time and faculties, but would they not adorn their nature more, by devoting the hours which remain from their daily labours, in acquiring a fund of useful knowledge by reading,-in establishing their hearts in the faith of the gospel by perusing and meditating on the scriptures,-and improving their own minds and those of others by instructive conversation, Surely a taste for such exercises as these, is infinitely preferable to that habit of idleness and vice, which is so frequently to be met with among all ranks of men. Let our conversation therefore be as it becometh the gospel, and "let our light so shine before men, that they may see our good works, and glorify our Father who is in heaven."

The last of our intellectual faculties which requires proper regulation, is conscience or that moral sense, by which we apprehend the nature of human actions. It is in general sufficient to determine our conduct respecting the great and important outlines of duty, it will not suffer us to commit any flagrant crimes, nor enter into tempta tions which are evidently dangerous. But in cases of aninor consideration, it is not equally faithful in warning us against transgression. Thus, though it revolts against profanity and swearing, yet it does not check us in murmuring against the dispensations of providence. Though it reproaches us for the omission of divine worship, yet it does not reprove us for lukewarmness and formality. Though it prevents us from depriving others of their property by violence or theft, yet it never convinces us that there is much harm in vilifying their character, or aspers ing their good name. Though it restrains us from the least tendency to acts of impurity, yet it warns us not against the wickedness of indulging evil thoughts and

imaginations in the heart. Though it exclaims against the outrages of passionate anger, yet it perceives no impropriety in sullen moroseness and quarrelous contention. In short, such is the partiality with which conscience delivers its dictates, that from want of a strong perception of right and wrong, we neglect one half of our duty and think ourselves blameless. Now, if we would have this inward monitor to be faithful to its trust, let us consider, that the least degree of evil is a sin as well as the greatest, and equally forbidden by the law of God. For he who said do not commit adultery, said also do not steal; now if thou commit no adultery, yet if thou steal thou art become a transgressor of the law." The same rule may be applied in judging of every case in religion and morals, where we may observe our duty in one instance, while we disobey it in another. For "he who keepeth the whole law, and yet offendeth in one point, is guilty of all." In every minor delinquency, then, let us reflect that it is the same in kind with the most odious abomination; and let us resolve that if we will not be guilty of the greater crime, for the same reaşon it behoves us to abstain from the less. Thus only can we exercise ourselves in maintaining a conscience void of offence, so shall we be upright and innocent from the great transgression.

If we should thus regulate our intellectual powers, it is no less important to manage aright our active principles. For this purpose, it should be our constant care to keep our will under the direction of right reason, to weigh maturely the motives which would impel us to action, to consider the consequences of complying with such a mode of conduct as we would pursue, in what light we shail consider the deeds now done in the body, when we reflect upon them in our serious moments, when we review our lives on a bed of death, and when we appear before God at his judgment seat. Let these considerations be so deeply impressed upon our minds, as to deter us from resolving on any thing which may be pernicious to our in terest both here and hereafter. It is not indeed to be expected in the general conduct of life, that we should

sit down and deliberate on every single action which we do; for however desirable this might be, yet the circumstances of human society are such as to render it impossible. Mankind act more from habit than reflexion, and therefore it is of the most momentous concern, what sort of habits we usually indulge. For whether good or bad, they will soon become by frequent repetition indelibly fixed so as not to be eradicated. Let us then accustom ourselves betimes to such modes of behaviour as are praise worthy in the sight of God and man.-Thus let us improve our devotional feelings by daily exercise; let us govern our passions by rigid discipline; let us be sober and circumspect in our general deportment; let us be diligent and assiduous in our several callings; let us be frugal and economical in our expenses; let us be wise and prudent in the whole of our transactions. Let us endeavour to acquire the habit of every virtue which is desirable, and grow in the practice of it more and more by exerting it on every occasion and opportunity that occurs.

And here it is necessary to remark, that we must beware of deviating from any rule of rectitude which we have adopted, by the solicitations of a present temptation. For if we yield in one instance, the same inducements will be sufficient to overpower our resolutions in another; -our scruples will wear away by a few transgressions, and thus we shall forsake the line of duty in which we have hitherto walked, and turn aside to the paths of folly. Let us then be stedfast and immoveable, let us hold fast our integrity and not let it go; that our hearts may not reproach us so long as we live.

In like manner, we will find it necessary to curb the impetuosity of those emotions and passions which are con stantly stirring in our breasts. There is nothing more necessary for preserving our innocence and peace of mind, than the due regulation of these tumultuous principles. For all our passions have a tendency to proceed to excess, unless watched over with unremitting care. They have also the delusive artifice of justifying themselves whenever those objects which excite them are presented to view. Here it requires no small degree of self-denial to resist

their importunate desire for gratification. Thus, anger will represent an insult received as intolerable; fear will conjure up the most hideous prospects; sorrow will consider a loss sustained as irreparable; desire will conceive the most exquisite delight arising from the possession of its object; hope will anticipate ineffable bliss from some favourite pursuit.In order, then, to restrain the effervescence of passion, let us reflect on the nature of that particular subject, which is the cause of its excitement. Whether it be such as warrants the indulgence of this vehement commotion; whether it is not altogether unworthy of creating this ungovernable spirit; and whether it is not better to retain our self-command, than lose both it and our own tranquillity, by giving way to the agitations of these restless tormentors.-Let us form our opinions of persons and things in the season of calm reflection, and consider that this is the true light in which we should consider them: and that if they appear in another point of view under the influence of passion, they are distorted and unnatural, from the obscurity of the medium through which we behold them.-Let us never therefore commit any action when instigated by passion, as we may be sure it is unreasonable in itself, and that we will have reason to repent of it when the hour of recollection returns. Let us study what particular passions are most apt to prevail against us, and avoid all those occasions and opportunities that are the usual incentives to their gratification.

To these rational considerations, let us add those which religion recommends. Let the fear of God deter us from engaging in such actions as he disapproves; let us call him to witness our present conduct, and ask our own hearts, whether he allows us to behave in such a manner; let us mourn over the irregularities of our natures, and pray for mercy to pardon and grace to help us; let us keep our hearts with all diligence, and review from time to time the errors of our ways; let us treasure up in our memories the rules which scripture furnishes for suppressing our inordinate propensities, and endeavour to direct the tenour of our lives by the unerring dictates of the divine com

mandments. This is a mode of discipline which may be successfully employed in regulating all the passions of our nature, and we shall find it the means of rendering us wise unto salvation.

Connected with the passions, though distinct from them, are those benevolent and malevolent affections which we conceive towards others, and which also require to be regulated by proper discipline. For we have too strong a disposition to confine our offices of kindness within the narrow circle of our relations and friends, while we stand aloof from the wants and miseries of those with whom we are not thus connected. We lavish all our endearments on those who are bone of our bone, and flesh of our flesh; we indulge their humours, and vitiate their minds, by an unlimited excess of parental fondness. We spend or hoard all our wealth in supplying the extravagant expences of our families, while we have none to spare for relieving the exigencies of the poor and needy. We devote all our time to superintend the numberless concerns of our domestic establishment, but find no leisure for visiting the sick, and consoling the afflicted. Herein we act a most unnatural part to our fellow-creatures, who might be benefited by our liberality. If therefore we would excite those generous feelings of our nature which direct us to promote the public welfare, let us be ready to distribute, willing to communicate; "let us do good to all men as we have opportunity, for with such sacrifices God is well-pleased."

Let us beware also of entertaining any malevolent sentiments against those who may oppose us in our interests and wishes. Let us check that spirit which lusteth to envy, which would lead us to obstruct the prosperity or diminish the comfort of any one, against whom we have conceived an unfavourable opinion. Nay, let us root out all those seeds of hatred and malice, which are so ant to shoot up in our minds; and let us be kindly affectioned one towards another with brotherly love, in honour preferring one another. But notwithstanding our obligation to these important duties, it may perhaps be said that such directions as these are little better than the directions of