Now how happy to be in such a state of decided preference in the devotement of the affections! Happy! considering that to those higher things we are in a constant, permanent relation; whereas our relation to the terrestrial is varying and transient. (Reflect, how many things on the earth we have been in relation to, but are no longer, and shall be no more.) Happy! because a right state of the affections toward the superior objects is the sole security for our having the greatest benefit of those on earth. For that which is the best in the inferior is exactly that which may contribute to the higher; and that will never be found but by him who is intent on the higher. Happy! because every step of the progress which we must make in leaving the one is an advance toward a blessed and eternal conjunction with the other.

And then, finally (what we adverted to at the beginning), that circumstance of transcendent happiness, that in the superior state of good men there will be no contrary attractions, no diverse and opposed relations to put their choice and their souls in difficulty or peril!

January 28th, 1822.

LECTURE III.

THE SELF-DISCIPLINE SUITABLE TO CERTAIN

MENTAL STATES.

PROVERBS Xxiii. 19.

"Be wise, and guide thine heart in the way."

I WILL acknowledge not to have been able to fall upon a passage of scripture exactly to the point to which I should hope it may be profitable to direct our attention for a few moments. Though, in effect, and in a general way, innumerable passages inculcate the kind of lesson which we are wishing to enforce.

The thing proposed may be stated in very few words. In our course through life, our minds are liable to be (they actually are in succession and change) placed in certain states of feeling, strongly marked, and, for the time, strongly prevailing. And this by causes, by influences and circumstances, independent of our will. We might call them moods; by many serious persons they are denominated frames. They are produced by facts and events that we witness or hear of;-by views of the state of the world;— by particular subjects of thought, forcibly impressed on our minds;-by circumstances in our own immediate condition; --by the state of our health;—by even the seasons of the year. And they form a state of feeling, distinguished by a stronger character, from the quiet, ordinary tone. Now the esson we would wish to inculcate is just this; that these states of feeling, thus involuntarily produced, should be

carefully turned to a profitable account; that we should avail ourselves of what there is in them specifically adapted to afford improvement.

It is hardly necessary to make the previous observation, that there are many strong feelings to which we are liable which we are not to talk of turning to account, they being absolutely evil, such as should be resisted, repressed, and crushed altogether. For instance, envy,-malice,-revenge, -a rebellious feeling against God; such as these can be turned to no profitable account; they are not like some natural evils which may, as poisons may, be made medicinal; not so these moral and spiritual poisons; at least by man they cannot be turned to beneficial use; doubtless they can by God, else, infinite power and goodness would not have permitted their existence in his creation.

But the states of feeling to which we refer are such as are not essentially and necessarily evil. They may be called a kind of natural seasons in the soul; somewhat parallel to the seasons and the climates of the natural world; only not having their regularity and fixed order. They have their evils, and may be suffered to become great evils; but still are available to good, by a wise and religious care. In other terms, they may be described as elements, having in them what may be applied to the very best and most advantageous uses. These varied states of feeling are of the two great classes, the pleasing, and the unpleasing; the latter being felt oftener and more sensibly.

But we will begin with an illustration of the more pleasing order. You can easily represent to yourselves the example of a person quite in the sunshine of feeling; a person perhaps constitutionally cheerful,-in excellent health, in the prime of life,—and a great number of circumstances around him very much according to his wishes. And in addition to all this, there may be, at some particular

season, some more than ordinary cause to animate the pleasurable state of his mind;—some bright smiles of what we call "good fortune," beaming out upon him;-some important matter that was depending, decided in his favour;some new delightful confidence or acquisition, in regard to the interests of friendship and affection;-some gratifying circumstance in the affairs of his family. Now you have the image before you of the person in this high exhilaration; his soul overrunning with delight, his countenance lighted up with animation!

But, do you gravely consider the case? How will it be with him, what will be the benefit of all this, if he do not exercise reflection? if he do not "guide his heart ?" It is far too probable that all this will mightily tend and lead to direct evil;-to forgetfulness of God,-to unbounded love of the world,-to banishment of all thought of death and hereafter; perhaps to levity, frivolity, and revelling in amusement and luxury.

But at the very best it will be this; namely, he will just indulge himself in the fulness of his satisfaction. He will have no use of his delight but to enjoy it,-to devour it. And all he will think will be, "To-morrow shall be as this day, and much more abundant."

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Now, what would you wish to say to him? Can you be content to have no good but this, of all this animation, and glow, and expansion of heart? Just to give yourself up to be delighted,-to bound and dance in thoughtless felicity, like an animal of the spring, or an insect of the sunshine? You are suffering to consume away, in mere useless sparkle and blaze, a precious element of mind, which might, while it burns, be applied to some noble purposes."

Here is the lesson which we are desiring to inculcate; that is, the consideration of the valuable uses to which a bright season of the soul should be employed. It should

not, by the way, be forgotten, that one point of wisdom in such a case, may be, somewhat to repress and sober such an exhilaration of the heart. There might be such an intoxication of joyous sentiment as should be fit for nothing but wild mirth. But in truth, it will seldom be long before there shall be something or other to damp this, even without seeking it. And the consideration that the fine pleasurable season of the spirits may not last long, but is liable to become chilled and overcast, should be a strong admonition for losing no time in turning it to the best account. And to what account might we suppose a wise man to turn it ?

In the first place,-it would surely be a wise application of this pleasurable state of feeling, to seek most seriously, that some of it may be directed into the channel of gratitude to God. Consider! Why am I not, at this hour, overwhelmed with distress, instead of these feelings of delight? I deserve to be so, and many of my fellow mortals are so, who probably deserve it less. Is it not because God is exceedingly good to me? To constitute this state which I am now enjoying, how many cares and gifts of that beneficent Father, how many collective rays of mercy from that open heaven! And does my heart absorb all, and reflect nothing? All this that tells me of the Supreme Benefactor, does it really but make me, or prove me, an Atheist? In what manner-by what means -am I expecting ever to be reminded of God-ever to be drawn toward him, if his goodness has no such effect? If my heart has absolutely no will to send upward any of its gratifying emotions, as incense to him, what must be its condition ? Is not this a reflection calculated instantly to chill all this delight? If, in these pleasurable emotions, there is nothing of a nature that admits of being sent up in grateful devotion, what estimate should I form of my pleasure, my