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sexes, and therefore he is taught never to entertain any strong attachment, except towards the person with whom he wishes to form that sacred union.-He reflects that God requireth uprightness in the inward part, and that none can be acceptable in his sight, unless they preserve their hands clean and their hearts pure." He therefore never suffers foolish desires to obtrude themselves into his mind; or, if they are occasionally excited by external objects, he banishes them instantly, by considering that every woman should have her own husband, and thus fortifies himself against the influence of every suggestion from within or from without. He whose heart is pure hates vain thoughts, and in order to guard against their entrance, he will" avoid every appearance of evil;" watch over the illusions of the senses; abstain from the company of those who would entice him to vanity; and keep his heart with all diligence," by entertaining serious thoughts of religious subjects, and by preserving himself unspotted from the world. He will also live in that state of temperance and moderation, so as to avoid those excesses of drunkenness, which render men susceptible of vicious inclinations whereby they commit all iniquity with greediness.-If we would be upright and innocent from this great transgression, let us consider the pernicious consequences attending it. Indulgences of this kind impair the health, ruin the fortune, disgrace the reputation, and render a man wretched and odious in a high degree. They also destroy the principles of virtue within us, and thereby debase our character; which is followed by the loss of peace of mind, and the accusing remonstrances of a guilty conscience. They render us accessary to the ruin of those who are our partners in iniquity, and thus involve ourselves and them in present embarrassments and future misery. They expose us to the righteous indignation of God, who is particularly displeased with such profligate conduct; and if not repented of and speedily abandoned, will finally exclude us from the kingdom of glory. While such is the tendency of evil concupiscence, the pure in heart enjoy peace of conscience, and an honest fame, the favour of God, and the hope of heaven. They

are happy here, and can anticipate happiness hereafter: "blessed are the pure in heart for they shall see God." Let us therefore adopt their conduct, that we may partake of their present and future rewards.

But, not only must we possess that self-government, which consists in keeping our sensual appetites under the controul of reason; we should also cherish that amiable deportment, whereby we may be agreeable to others around us. Accordingly, the Apostle enjoins us to culti vate "whatsoever things are lovely." This comprehends the exercise of many excellent dispositions, which are of great importance in the discipline of a well-ordered life. In our intercourse with others, we shall find that condescension to every one with whom we have to do, affability in conversing upon ordinary topics, obliging attention to their opinions, and kind compliance with their several humours, will render us truly estimable among those around us. If also we are gentle to the weaknesses of our friends, and ready to overlook their faults; if we sympathize with them in affliction, and perform every little office of kindness as we have opportunity; such endearing tenderness is an amiable trait in the character of every one who possesses these engaging qualities. Is it not also lovely to bear the injurious treatment which we meet with from the froward, with calm composure; and to forgive the malice, the revenge, and rudeness of those who traduce and persecute us? Is it not lovely to contribute a share of our income to relieve the wants of the poor, and to speak comfort to those who are disconsolate? Is it not lovely to let our moderation be known unto all men in time of prosperity, and our resignation in the day of adversity; and so to use the world, as not to abuse it, since the fashion thereof soon passeth away? Surely, if there be excellence in a human character, it must consist in such dispositions as these; which are so conducive to the welfare of others, and so important in promoting our own. For surely it is more becoming to be affable and condescending; gentle, and forgiving; humane and charitable-than to be haughty and forbidding; morose and implacable; hard-hearted and unfeeling: the former of

these tempers excels the latter, as much as light excelleth darkness. They are well-pleasing in the sight of God and man, and therefore deserving of our unwearied acquisition, as they shall continue to be ornaments of our natures," when that which is perfect is come, and that which is in part shall be done away."

Meantime, while we continue in the world, our conduct must be regulated in a great measure, by the reputable maxims which generally prevail among mankind. So much does the common sense of men agree with the principles of rectitude, that whatsoever things are of good report, should for that reason be executed by every one who would secure the esteem of others. If the wise and respectable part of mankind have united in commending religion, sobriety, chastity, temperance, justice, diligence, and contentment; we shall find that they have reason for doing so, because these virtues are necessary for individual and social happiness, and that they expect every one to cultivate them as a worthy member of the community. If therefore we would secure our reputation in the world, it will be our wisdom to comply with those rules of conduct which are approved of among the good and virtuous; as these agree in most cases with the injunctions of the divine commandments. We should avail ourselves of this motive derived from the opinion of mankind; since it has often a more powerful influence in directing our actions, than the obligations either of reason or religion, with all their sanctions of rewards and punishments. And not only will it serve as an incentive to virtue, but also as a restraint from such actions as are vicious and blameable. If then, the worthy and respectable part of our acquaintance exclaim against certain indulgences and frivolities of conduct, let us not set at nought their opinion as undeserving of regard. For it may be supposed that years and experience have taught them what is proper to be done, and what to be avoided; and therefore they are better judges than ourselves, of that decorum which ought to be observed. At any rate, if certain practices are not authorised, nor usual among the sober classes of society; we shall do well so far to conform to general usage, as not

to introduce any extravagant customs, nor deviate from the established regularity of those around us. Thus, by adhering to those things which are of good report, we shall grow in favour with God and man.

The apostle having thus recommended every good qua lity which is valuable in itself, and estimable among mankind, may seem to have given a complete rule of moral duty. But he had still another obligation, which was incumbent on those who had opportunities of exerting themselves in an extraordinary manner; and accordingly adds, "if there be any virtue, if there be any praise, think of these things." It is impossible to enumerate every particular instance of human action, with its particular modifications and limitations; since these must be ascertained from the circumstances of our condition. Some virtues are proper for persons of eminent stations in society, others for those of obscurer rank; some are suitable to one relation in life, others to those of another.-While all must daily execute the ordinary offices assigned them as men and Christians; there may be certain emergencies, which require a generous and magnanimous effort to act our part with becoming dignity. When these occur, let us consider what virtue is suitable to the character which we ought to maintain; and endeavour to signalize ourselves by a laudable behaviour. If also, any action would be reckoned by the world praise-worthy in us to perform on certain occasions, let us do good as we have opportunity, when it is in the power of our hand to do it. Whether we are called on to relieve the needy, or succour the oppressed, to bring forward the deserving, or instruct the ignorant; let us listen to the voice of conscience and of duty, and be ready to every good work. It is seldom that any great occasion presents itself to afford an opportunity of manifesting our virtuous dispositions; and therefore when such does occur, let us improve it by promoting the glory of God, and the welfare of men. Thus shall we be fellow-workers with God, when we employ every event in the course of his providence for doing good in our generation; and " let us not be weary in well-doing, for in due season we shall reap if we faint not."

Having thus illustrated the nature of the virtues enjoined in the text, I proceed to enforce them, by shewing,

II. The obligations which reason and religion impose for their habitual practice.

It may be assumed as a general principle, that whatever the law of God requires, is conducive to our advantage, and therefore worthy of all acceptation. The truth of this assertion will appear incontestible, if we consider its application to the several virtues already enumerated in the passage under consideration. Thus, it is our duty to understand those great truths concerning the attributes of God and the offices of Christ; because right apprehensions on these subjects are necessary to enable us to estimate their nature, and establish our faith in them for the direction of our conduct. For how can we fear and obey our Creator, unless we believe that he is the witness of our actions, and will reward or punish us according to our works? How can we confide in the merits of our Redeemer, unless we are persuaded that he is mighty to save? How can we behave in a manner suitably to the relations in which we are placed, unless we consider what these require? And how shall we be induced to comply with the dictates of conscience, unless we are convinced that it is given to be a light unto our feet, and a lamp unto our path? Thus our obligation to study those abstract truths about which we are concerned as moral agents, arises from our interest in forming right apprehensions respecting their nature and utility.In like manner, our obligation to adhere to truth in our declarations is evident, because mankind rely upon the word of their fellow-creatures as entitled to belief; and enter into engagements, transact business, and perform many offices of human life, upon the credit which we attach to the promises or declarations of others. If, then, falsehood or prevarication were allowed to every one at pleasure, we could not be certain whether those who converse or deal with us may not deceive us by misrepresentation; and would lose our confidence in each other's veracity. If, therefore, we would be deemed worthy of reliance in all