there can be any happiness in this life like that of being caressed, courted, flattered, and followed?

To close all, the philosopher meets him bustling in the full career of this pursuit; stops him, tells him if he is in search of happiness, he is far gone out of his way. The fullest assurance is given that this goddess has long been banished from noise and tumults, where no rest could be found for her; has fled into solitude, far from all commerce of the world. In a word, if he would find her, he must leave this busy and intriguing theatre, and go back to that peaceful scene of retirement and books from which he at first set out. Alas! how often does man run the round of this circle? Try all experiments, and generally sit down weary and dissatisfied with them all at last; in utter despair of ever accomplishing what he wants, nor knowing to what to trust after so many disappointments, or where to lay the fault; whether in the incapacity of his own nature, or the insufficiency of the enjoyments themselves.

In this uncertain and perplexed state, without knowledge which way to turn, or where to betake ourselves for refuge; so often abused and deceived by the many who pretend thus to do good, Lord, says the Psalmist, lift up the light of thy countenance upon us. That is, send us some rays of thy grace and heavenly wisdom, in this benighted search after happiness, to direct our goings in the sure path. O let us not wander for ever without a guide in this dark region, in endless pursuit of our mistaken good; but enlighten our eyes that we sleep not in death. Open to them the comforts of thine holy word and religion; lift up the light of thy countenance upon us, and make us know the joy and satisfaction of living in the true faith and fear of Thee, which alone can carry us to this haven of rest where true joys are to be found; and which will at length not only answer all our expectations, but satisfy the most unbounded of our wishes for ever and ever.

Having selected these interesting remarks, let us now attend directly to the inquiry and examination of the present subject; which will lead us in the right way in our pursuit after happiness, as we are instructed from the oracles of divine truth.

1st. The restraining and governing of unruly passions, is a necessary step for those that would be happy. The active principles of human nature, if they be in subordination and properly exercised, become springs to exertion and sources of enjoyment; but, if they be unrestrained and rage with violent impulse, they will render a man wretched. To have the government of one's self, is to lead a peaceable and quiet life, and enjoy a serene day; but the man who does not restrain himself from sinful passions, is like the troubled sea, whose waters cast up mire and dirt. Says Solomon in his Proverbs, he that hath no rule over his own spirit, is like a city that is broken down and without walls. Such an one is liable to be overcome by every enemy; for he is exposed to constant assaults and has his mind continually ruffled. How does every malicious man disturb his own peace, and become a wretched prey to every designing intruder. Whilst others are fanned by a pleasant gale, and cheered by the gentle zephyrs, he is tossed by the surges of a boisterous ocean. A person who gives loose reins, to a spirit of jealousy, is disturbed at every thing he sees or hears; and the sweets of life are embittered to his taste, and converted into the most baneful poison. The envious man, how is he prepared to be wretched; though the means of happiness abound within his reach. He pines in secret, blights his own fair prospects, and becomes his own tormenter. The passionate man, every idle word throws into a phrensy, and agitates his passions like the tumult of an assaulted city. Regardless of reputation, character, or friendship, he scatters around him fire-brands, arrows, and death. Unrestrained passions, and violent

inclinations, acquire strength, and soon hurry their wretched victim, with an almost irresistible force, to the quicksands and whirlpools of death. On the other hand, what greatness of soul for a man to have the rule over his own spirit! The victory over one's self is a conquest immensely more important and glorious than that of conquering armies and subduing kingdoms. Some persons are doubtless more exposed to temptation from the passions, than others; but to such, especially, does the exhortation apply with force, To keep the heart with all diligence, and set a double guard over the tongue, that they may be the issues of life. Let human beings so command themselves and regulate the active principles of their nature, to the end for which they were implanted; which is, to promote individual and general happiness.

2d. They who would promote human happiness, must not yield to the excessive indulgence of appetite. A man may be a glutton as well as a drunkard. Probably as many indulge in excessive eating in their daily food, as do in the excessive drinking of spirituous liquors; and perhaps the consequences are as extensively sad and ruinous. By frequent excesses in eating, no doubt thousands and thousands have been thrown into a violent fever and brought to an untimely grave. From the same cause, perhaps, a still greater number have fallen into other diseases which have preyed upon their vitals; and by a gradual, yet fatal pace, have greatly shortened their days. Every gluttonous person gradually enervates his body; greatly beclouds and enfeebles all the powers of his mind; brings on himself a heavy stupor and strange stupidity. Gluttony blunts all the tender and interesting feelings of a human being, and bars all the noble avenues of a refined sensibility. In addition to the varied and lasting diseases both of body and mind, which it entails upon its miserable subjects, it draws them into the sad habits of inac

tivity and idleness, which are the parents, the nurseries, and fore-runners of the most pernicious vices and the most degrading crimes. If a person eat to excess but seldom, or even but once, he destroys his own comfort, sins against God, and wounds both soul and body. How does excessive eating render a person unfit for rational reflection! what an enemy to cheerfulness and mental improvement! and what a flood-gate to every kind of vain imaginations! How important, then, for those who would regard their own comfort and promote their health, to be constantly temperate in the participation of their daily food. In opposition to the indulgence of gratifying an irregular and vitiated appetite, the word of God teaches, That the righteous eateth to the satisfying of his soul. He becomes not a slave to appetite, nor does he satiate and increase sensual cravings; but he exercises reason and judgement concerning the portion or quantity of food, which at any time, may be suitable. Says Solomon in his Proverbs, Put a knife to thy throat, if thou be a man given to appetite. This striking caution will serve to evince, that the effects of excessive eating must be most pernicious indeed. But temperance in this respect, is the mother, the nurse, and friend of a constant train of virtuous and rich blessings. How very important then, for the promotion of human happiness, that we be temperate in eating, and not yield to the exces sive indulgence of appetite.

3d. The refraining from vicious courses, is necessary to the promotion of human happiness. All those faults and offences, which are opposite to a course of virtue, may be denominated vice. There are some, who shun openly gross and notorious vices; but they practise others, though directly opposed to their own peace. To be guilty of lying, or of telling an untruth, in what some would deem trifling concerns, is a sin against God and man; and cannot but plant thorns in a rational and conscious breast. To cheat or over

reach a fellow mortal, may afford a momentary pleasure, in view of the dishonest gain; but how often will conscience sting, and render an unhappy one more wretched. To backbite, or speak evil of another, may gratify some sinful disposition; but the mere sight or reflection of the person reviled, will afterwards cause the reviler to be pained with shame and conscious guilt. Profanity, scenes of riot, dissipation, and debauchery, are sins which must now and then pierce the breasts of the guilty, as if a dagger were entering their heart. Let us beware then of every vice. But whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report; if there be any virtue, and if there be any praise, think on these things.

4th. The forming of early and regular habits, is very important for the promotion of human happiness. By the term habit, is to be understood the power or ability of doing any thing easily and naturally, in consequence of the frequent repetition of the same action. Man is said to be made up of a bundle of habits, and these have a powerful sway either for enjoyment or distress. The habit of industry in some honest calling, or of study in some useful profession, is important for young persons. To be trained up to cleanliness of person, decency of dress, and engaging manners, is certainly worthy of attention. The habit of rising early in the morning, is of vast benefit; as it is so well calculated to promote our daily comfort and prosperity, our health and wealth. Our natural and civil pursuits, all moral virtues and religious duties, may, by frequent and regular repetition, and proper attention, become habitual. Habits of temperance and vigilance, of methodising and reasoning, are very advantageous. The pains and labour bestowed in forming early and noble habits, are thousands of times repaid in this present state