already be evident. Let us, however, conclude with taking a summary view of the advantages which attend it.

First, the observance of order serves to correct that negligence which makes you omit some duties, and that hurry and precipitancy which make you perform others imperfectly. Your attention is thereby directed to its proper objects. You follow the straight path which Providence has pointed out to man; in the course of which all the different businessof life presents itself regularly to him on every side. God and man, time and eternity, possess their proper stations, arise in succession to his view, and attract his care. Whereas, he who runs on in a disorderly course, speedily involves himself in a labyrinth, where he is surrounded with intricacy and darkness. The crooked paths into which he strikes, turn him aside from the proper line of human pursuit; hide from his sight the objects which he ought chiefly to regard, and bring others under his view, which serve no purpose but to distract and mislead him.

Next, by attending to order, you avoid idleness, that most fruitful source of crimes and evils. Acting upon a plan, meeting every thing in its own place, you constantly find innocent and useful employment for time. You are never at a loss how to dispose of your hours, or to fill up life agreeably. In the course of human action, there are two extremes equally dangerous to virtue; the multiplicity of affairs, and the total want of them. The man of order stands in the middle between these two extremes, and suffers from neither. He is occupied, but not oppressed. Whereas the disorderly, overloading one part of time, and leaving another vacant, are at one period over

whelmed with business, and at another, either idle through want of employment, or indolent through perplexity. Those seasons of indolence and idleness which recur so often in their life, are their most dangerous moments. The mind, unhappy in its situation, and clinging to every object which can occupy or amuse it, is then aptest to throw itself into the arms of every vice and every folly.

Farther; by the preservation of order, you check inconstancy and levity. Fickle by nature is the human heart. It is fond of change; and perpetually tends to start aside from the straight line of conduct. Hence arises the propriety of bringing ourselves under subjection to method and rule; which, though at first it may prove constraining, yet by degrees, and from the experience of its happy effects, becomes natural and agreeable. It rectifies those irregularities of temper and manners to which we give the name of caprice; and which are distinguishing characteristics of a disorderly mind. It is the parent of steadiness of conduct. It forms consistency of character. It is the ground of all the confidence we repose in one another. For, the disorderly we know not where to find. In him only can we place any trust who is uniform and regular; who lives by principle, not by humour; who acts upon a plan, and not by desultory motions.

The advantages of order hitherto mentioned belong to rectitude of conduct. Consider also how important it is to your self-enjoyment and felicity. Order is the source of peace; and peace is the highest of all temporal blessings. Order is indeed the only region in which tranquillity dwells. The very mention of confusion imports disturbance. and

vexation. Is it possible for that man to be happy, who cannot look into the state of his affairs, or the tenour of his conduct, without discerning all to be embroiled; who is either in the midst of remorse for what he has neglected to do, or in the midst of hurry to overtake what he finds, too late, was necessary to have been done? Such as live according to order, may be compared to the celestial bodies, which move in regular courses, and by stated laws; whose influence is beneficent; whose operations are quiet and tranquil. The disorderly resemble those tumultuous elements on earth, which, by sudden and violent irruptions, disturb the course of nature. By mismanagement of affairs, by excess in expence, by irregularity in the indulgence of company and amusement, they are perpetually creating molestation both to themselves and others. They depart from their road to seek pleasure; and instead of it, they every where raise up sorrows. Being always found out of their proper place, they of course interfere and jar with others. The disorders which they raise never fail to spread beyond their own line, and to involve many in confusion and distress whence they necessarily become the authors of tumult and contention, of discord and enmity. Whereas order is the foundation of union. It allows every man to carry on his own affairs without disturbing his neighbour. It is the golden chain, which holds together the societies of men in friendship and peace.

In fine, the man of order is connected with all the higher powers and principles in the universe. He is the follower of God. He walks with him, and acts upon his plan. His character is formed on the spirit

which religion breathes. For religion in general, and the religion of Christ in particular, may be called the great discipline of order. To walk sinfully, and to walk disorderly, are synonymous terms in Scripture. From such as walk disorderly, we are commanded, in the name of the Lord Jesus Christ, to withdraw ourselves. * The kingdom of Satan is the reign of disorder and darkness. To restore order among the works of God, was the end for which the Son of God descended to the earth. He requires order to be observed in his church. His undertaking is to be consummated in that perfect order which he shall introduce at the last day. In the new earth and the new heavens, undisturbed order shall for ever prevail among the spirits of the just made perfect; and whatever farther preparation may be requisite for our being admitted to join their society, it is certain that we shall never share in it, unless we make it now our study to do all things decently, and in order.

* 2 Thess. iii. 6.

SERMON XVII.

On the GOVERNMENT of the HEART.

PROVERBS, iv. 23.

Keep thy heart with all diligence; for out of it are the issues of life.

AMONG the many wise counsels given by this inspired writer, there is none which deserves

greater regard than that contained in the text. Its importance, however, is too seldom perceived by the generality of men. They are apt to consider the regulation of external conduct as the chief object of religion. If they can act their part with decency, and maintain a fair character, they conceive their duty to be fulfilled. What What passes in the mean time within their mind, they suppose to be of no great consequence, either to themselves, or to the world. In opposition to this dangerous plan of morality, the wise man exhorts us to keep the heart; that is, to attend not only to our actions, but to our thoughts and desires; and to keep the heart with all diligence, that is, with sedulous and unremitting care; for which he assigns this reason, that out of the heart are the issues of life. In discoursing on this subject I purpose to consider, separately, the government of the thoughts, of the passions, and of the temper. But before entering on any of these, let us begin