interests are running into derangement, and they are haftening to ruin without being fenfible of their danger. A man without confideration is a fool, ignorant of himself and his mof important concerns--he is a wretch, the fport of his own paflions, or of the enticements of other finners-he is a madman who is rufhing on deftruction, and refules to open his eyes. What then is implied in taking heed to our ways; or, in that reflection on ourfelves and our own conduct which is recommended by the facred writer? It cannot imply less than a careful examination of the principles, and a ferious attention to the confequences of our actions as both are described and difplayed in the word of God.

If men do not frequently inspect their hearts, and fearch the principles of their conduct, the corrupted fountain of nature will continue to flow impure. It is by cleanfing the fpring that the fireams become healthful and clear. But if that fource of unhallowed defires and difordered paffions is kept covered up from view, and is never examined in order to be purified, will it not be continually breaking forth in fensual af

fections, in criminal pleafures, in felfish plans, in envy, malice, bitternefs, and wrath, in whatever alienates brethren from one another, or, in whatever only unites finners in the pursuit of crimes? The concealed heart increases its foulnefs and corruptions by time. Examining its principles, and laying them open to view, is among the best means of correcting them, and rendering them pure. Impurity cannot bear the infpection of our own mind, nor the judgment of our confcience. Corrupted as human nature is, fin cannot be seen in its true colours without flame, nor beheld in its relation to the divine law without fear. Self-reflection is, therefore, a powerful principle of repentance and reformation.

Such inquiries faithfully conducted ferve, not only to bring to light, and to condemn concealed vices, but to unmalk falfe and pretended virtues. Frequently the fairest actions are found to flow from motives that vitiate the whole. Hypocrify may contaminate the most folemn acts of devotion-a regard merely to intereít, or to reputation, may prefide over apparently the molt laudable and honorable discharge of the duties

connected with our refpective ftations in life. Vain glory may become the principle of those humane and amiable virtues that, in their exercise command the applause of every beholder. Nay, mercenary aims, like a worm at the heart of the faireft fruit, may corrupt and canker even the nobleft acts of beneficene and charity. It is only by fcrutinizing and fifting our own character that we can feparate the clean from the unclean, the pure from the vile, and place virtue on its true and evangelical foundations, the fupreme love of God, and the fincere and equal love of our neighbour as ourfelves.The word of God forms the perfect, and the only teft of the principles of our obedience. Every other is rendered imperfect by our ignorance, or uncertain by our felflove. According to its holy and unerring dictates, therefore, let us examine, and regulate our conduct. And, happily, it furnifhes not only the rule, but the example of our virtuc. In the room of every precept is the pattern fet us by our Lord Jefus Chrift. Let the fame fpirit be in us which was alfo in him-the fame fervent zeal for the glory of God that confumed him-the fame profound reverence for the divine presence that

impreffed his mind-the fame tranquil refignation to the divine will that filled his heart-the fame inextinguifhable love for his brethren of the human race, for whom he was willing to make the facrifice of all things, and actually made the facrifice of his life-the fame unfpotted purity in thought, word, and deed, that exempted him from every unholy and fenfual influence-the fame ferene and conftant view to the heavenly recompence of reward that elevated him above the world, and rendered him incapable of being softened by its pleafures, or dismayed by its fullerings. Such were the characters that adorned the life and conversation of our bleffed Lord, and fuch alfo fhould diftinguifh his fincere disciples. Wherewith fhall a young man cleanfe his way? By taking heed thereto according to thy word. By examining, in the first place, and regulating the principles of the heartand,

In the next place, by a wife anticipation, and ferious confideration of the confequences of his conduct. If men would look forward to the iffue of fin either as it is difclosed by experience, or as it is represented

in the infallible word of truth, little elfe would be neceffary to reclaim the vicious, or to refrain their foolish and criminal purfuits. What youth, for example, would plunge into the gulph of intemperance and debauchery if, at the moment, he realized the folicitude, the anxiety, the difeafe and fhame with which thefe vices fhall be fucceeded? Or thofe difgraceful fcenes of folly and madness in which they will too probably end? When luft impels, and its temptations invite, would he go, as too often he does, like an ox to the flaughter, or as a fool to the correction of the flocks, if he anticipated its difgufts, its filthinefs, and riot-the habits of idleness and diffipation in which it involves the profligate-the real infignificance, and the contempt in their own eftimation, and in that of the world, into which, at laft, it almoft inevitably finks them?

Pleasure not yet tafted appears with untarnished charms, and conceals from our view the pains appointed by nature to fucceed it. The pallions and appetites gild all their objects as they advance. It is only from behind that their real deformity is feen.