gant imaginations, and chimerical plans of what they could wish to attain, or choose to be, if they could frame the course of things according to their desire. Though such employments of fancy come not under the same description with those which are plainly criminal, yet wholly unblameable they seldom are. Besides the waste of time which they occasion, and the misapplication which they indicate of those intellectual powers that were given to us for much nobler purposes, such romantic speculation leads us always into the neighbourhood of forbidden regions. They place us on dangerous ground. They are for the most part connected with some one bad passion; and they always nourish a giddy and frivolous turn of thought. They unfit the mind for applying with vigour to rational pursuits, or for acquiescing in sober plans of conduct. From that ideal world in which it allows itself to dwell, it returns, to the commerce of men, unbent and relaxed, sickly and tainted, averse from discharging the duties, and sometimes disqualified even for relishing the pleasures of ordinary life. Oh Jerusalem! wash thine heart from wickedness. How long shall thy vain thoughts lodge within thee?*In order to guard against all such corruption and abuses of thought as I have mentioned, it may be profitable to attend to the following rules:

In the first place, study to acquire the habit of attention to thought. No study is more important, for in proportion to the degree in which this habit is possessed, such commonly is the degree of intellectual improvement. It is the power of attention which in a great measure distinguishes the wise and the great from the vulgar and trifling herd of men. The latter are accustomed to think, or rather to dream without knowing the subject of their thoughts. In their unconnected rovings, they pursue no end; they follow no track. Every thing floats loose and disjointed on the surface of their mind; like leaves scattered and blown about on the surface of their waters.

In order to lead your thoughts into any useful direction, your first care must be, to acquire the power of fixing them, and of restraining their irregular motions. Inure yourself to form a plan of proper meditation; to pursue it steadily; and with severe athority to keep the door shut against intrusions of wandering fancy. Let your mind, for this purpose, become a frequent object to itself. Let your thoughts be made the subject of thought and review.-"To what is my attention at present "directed? Could I disclose it without a blush to the world? "Were God instantly to call me into judgment, what account "could I give of it to him? Shall I be the wiser or the bet"ter for dwelling on such thoughts as now fill my mind? Are

Jerem. iv. 15.

"they entirely consistent with my innocence, and with my pre"sent and future peace? If they are not, to what purpose do I "indulge such unprofitable or dangerous musings?"-By frequent exercise of this inward scrutiny, we might gradually bring imagination under discipline, and turn the powers of thought to their proper use as means of improvement, instead of suffering them to be only the instruments of vanity and guilt.

In the second place, in order to the government of thought, it is necessary to guard againts idleness. Idleness is the great fomenter of all corruptions in the human heart. In particular, it is the parent of loose imaginations and inordinate desires. The ever active and restless power of thought, if not employed about what is good, will naturally and unavoidably engender evil.Imagine not that mere occupation, of whatever kind it be, will exempt you from the blame and danger of an idle life. Perhaps the worst species of idleness is a dissipated, though seemingly busy life, spent in the haunts of loose society, and in the chace of perpetual amusement. Hence a giddy mind, alternately elated and dejected with triffes, occupied with no recollection of the past but what is fruitless, and with no plans for the future but what are either frivolous or guilty,

As, therefore, you would govern your thoughts, or indeed as you would have any thoughts that are worthy of being governed, provide honourable employment for the native activity of your minds. Keep knowledge, virtue, and usefulness, ever in view. Let your life proceed in a train of such pursuits as are worthy of a Christian, of a rational and social being. While these are regularly carried on as the main business of life, let amusement possess no more than its proper place in the distribution of your time. Take particular care that your amusements be of an irreproachable kind, and that all your society be either improving or innocent. So shall the stream of your thoughts be made to run in a pure channel. Manly occupations and virtuous principles will expel the taint, which idleness never fails to communicate to the vacant mind.

In the third place, when criminal thoughts arise, attend to all the proper methods of speedily suppressing them. Take example from the unhappy industry which sinners discover in banishing good ones, when a natural sense of religion forces them on their conscience. How anxiously do they fly from themselves! How studiously do they drown the voice which upbraids them in the noise of company or diversion! What numerous artifices do they employ to evade the uneasiness which returns of reflection would produce!-Where we to use equal diligence in préventing the entrance of vicious suggestions, or in expelling them when entered, why should we not be equally successful in a much better cause? As soon as you are sensible that any dangerous

passion begins to ferment, instantly call in other passions, and other ideas, to your aid. Hasten to turn your thoughts into a different direction. Summon up whatever you have found to be of power for composing and harmonizing your mind. Fly for assistance to serious studies, to prayer, and devotion; or even fly to business, or innocent society, if solitude be in hazard of favouring the seduction. By such means you may stop the progress of the growing evil. You may apply an antidote, before the poison has had time to work its full effect.

In the fourth place, it will be particularly useful to impress your minds with an habitual sense of the presence of the Almighty. When we reflect what a strong check the belief of Divine Omniscience is calculated to give to all criminal thoughts, we are tempted to suspect that even by Christians this article of faith is not received with sincere conviction. For who but must confess, that if he knew a parent, a friend, or a neighbour, to have the power of looking into his heart, he durst not allow himself that unbounded scope which he now gives to his imagination and desire? Whence, then, comes it to pass, that men, without fear or concern, bring into the presence of the awful Majesty of Heaven, that folly and licentiousness of thought which would make them blush and tremble, if one of their own fellow-creatures could descry it? At the same time, no principle is supported by clearer vidence, than the omniscience of God. All religious sects have admitted it, all societies of men, in their oaths and covenants appeal to it. The Sovereign of the universe cannot but know what passes throughout his dominions. He who supports all nature, must needs pervade and fill it He who formed the heart, is certainly conscious to what passes within it.

Never let this great article of faith escape from your view. In thinking, as well as in acting, accustom yourselves to look up with reverence to that piercing eye of Divine observation, which never slumbers nor sleeps. Behold a pen always writing over your head, and making up that great record of your thoughts, words, and actions, from which at last you are to be judged. Think that you are never less alone, than when by yourselves; for then is he stil! with you, whose inspection is of greater consequence than that of all mankind. Let these awful considerations not only check the dissipation of corrupt fancy, but infuse into your spirits that solemn composure which is the parent of meditation and wisdom. Let them not only expel what is evil, but introduce in its stead what is pure and holy; elevating your thoughts to divine and eternal objects, and acting as the counterpoise to those attractions of the world, which would draw your whole attention downwards to sense and vanity.

SERMON XVIII.

THE SAME SUBJECT CONTINUED.

Keep thy heart with all diligence; for out of it are the issues of life.-PROVERBS, iv. 23.

HAVING treated, in the foregoing discourse, of the government of the thoughts, I proceed to consider the government of the passions, as the next great duty included in the keeping of the heart.

Passions are strong emotions of the mind, occasioned by the view of apprehending good or evil. They are original parts of the constitution of our nature; and therefore to extirpate them is a mistaken aim. Religion requires no more of us, than to moderate and rule them. When our blessed Lord assumed the nature, without the corruption, of man, he was subject to like passions with us. On some occasions, he felt the risings of anger. He was often touched with pity. He was grieved in spirit; he sorrowed, and he wept.

Passions, when properly directed, may be subservient to very useful ends. They rouse the dormant powers of the soul. They are even found to exalt them. They often raise a man above himself, and render him more penetrating, vigorous, and masterly, than he is in his calmer hours. Actuated by some high passion, he conceives great designs, and surmounts all difficulties in the execution. He is inspired with more lofty sentiments, and endowed with more persuasive utterance, than he possesses at any other time. Passions are the active forces of the soul. They are its highest powers brought into movement and exertion. But, like all other great powers, they are either useful or destructive, according to their direction and degree; as wind and fire are instrumental in carrying on many of the beneficent operations of nature; but when they rise to undue violence, or deviate from their proper course, their path is marked with ruin.

It is the present infelicity of human nature, that those strong emotions of the mind are become too powerful for the principle which ought to regulate them. This is one of the unhappy consequences of our apostacy from God, that the influence of reason is weakened, and that of passion strengthened within the heart. When man revolted from his Maker, his passions rebelled against himself; and, from being originally the ministers of reason, have become the tyrants of the soul. Hence, in treating of this subject, two things may be assumed as principles: first, that through the present weakness of the understanding, our passions are often directed towards improper objects; and next, that even when their direction is just, and their objects are innocent, they perpetually tend to run into excess; they always hurry us towards their gratification with a blind and dangerous impetuosity. On these two points then turns the whole government of our passions: first, to ascertain the proper objects of their pursuit; and next, to restrain them in that pursuit, when they would carry us beyond the bounds of reason. If there be any passion which intrudes itself unseasonable into our mind, which darkens and troubles our judgment, or habitually discomposes our temper; which unfits for properly discharging the duties, or disqualifies us for cheerfully enjoying the comforts of life, we may certainly conclude it to have gained a dangerous ascendant. The great object which we ought to propose to ourselves is, to acquire a firm and stedfast mind, which the infatuation of passion shall not seduce, nor its violence shake; which, resting on fixed principles, shall, in the midst of contending emotions, remain free and master of itself; able to listen calmly to the voice of conscience, and prepared to obey its dictates without hesitation.

To obtain, if possible, such command of passion, is one of the highest attainments of the rational nature. Arguments to show its importance crowd upon us from every quarter. If there be any fertile source of mischief to human life, it is, beyond doubt, the misrule of passion. It is this which poisons the enjoyment of individuals, overturns the order of society, and strews the path of life with so many miseries, as to render it indeed the valley of tears. All those great scenes of public calamity, which we behold with astonishment and horror, have originated from the source of violent passions. These have overspread the earth with bloodshed. These have pointed the assassin's dagger, and filled the poisoned bowl. These, in every age, have furnished too copious materials for the orator's pathetic declamation, and for the poet's tragical song.

When from public life we descend to private conduct, though passion operate not there in such a wide and destructive sphere, we shall find its influence to be no less baneful. I need not mention the black and fierce passions, such as envy, jealousy, and