ducements, and the best assistances of any men, for the practice of moderation, mildness, and equity. Forasmuch as they have had experience of the mercies of God, and Christ Jesus, in forgiving them, and showing toward them great mildness, tenderness, and equity: they have also been taught to love one another, and all men, so as no other men have been taught and the principles of love will mightily dispose to mildness and gentleness; for "love suffereth long, and is kind; it is not easily provoked, is not puffed up; it beareth all things; believeth all things; hopeth all things," 1 Cor. xiii. moreover, they know and expect the righteous judgment of God," who will render to every one according to his work." The Lord is at hand, and will do right to those who are injured: and the virtue of those who suffer patiently, and endure according to the will of God, shall be fully rewarded. The observing the rule immediately preceding this text, will be of use here: " Rejoice in the Lord always; and again I say, Rejoice." If men are well pleased with themselves, and are easy in their own minds, and have cause to rejoice in God, as their defence and portion, few things can happen that will transport them beyond the bounds of moderation and equity.

2. The practice of mildness and moderation does not imply an approbation of any thing that is evil, any more than the long-suffering and forbearance which God exercises toward sinners, ought to be understood to countenance, and be an approbation of their evil ways. But this is a state of trial, not of judgment or retribution; and as the divine longsuffering is designed to afford men an opportunity, and to lead them to repentance, so the mildness practised by men one toward another, will conduce to the peace of society, the present welfare of particular persons, and will be an excellent means of reclaiming men from errors, both in judgment and practice.

3. We may lience infer, that moderation will be for the honour, interest, and advantage of the christian religion. I say, that from this direction of the apostle, we may reasonably conclude, that mildness, or moderation, or equity among christians, will be to the honour of their religion; otherwise, certainly the apostle had not directed christians to let their "moderation be known to all men." Some might possibly be apt to think that rigour, harshness, severity, might be more useful than moderation and mildness. But since, as before observed, mildness toward men is not an approbation of any thing that is wrong; and men may be differently treated according to their different conduct; [they who are

unruly are to be warned; and still some may be reproved with authority] moderation, or mildness, in the several instances above named, will not be hurtful, but advantageous.

If any men, any societies or bodies of men, are remarkable for mildness and moderation towards one another and other men, it will conduce to their honour and interest; others will be invited and induced to join themselves to them, and take upon themselves the observation of the mild rules of virtue taught by thein, joined with much meekness, moderation, and forbearance toward those unruly, disobedient, and misled upon many occasions.

And indeed, we may be assured, that moderation or mildness is a great virtue, it being often commanded and enforced under many other words in the writings of the apostles, besides those which have been quoted in the several parts of this discourse. "For the fruit of the Spirit is love, joy, peace, long-suffering, gentleness, goodness, meekness," Gal. v. 22. And St. James says, "The wisdom that is from above, is first pure, then peaceable, gentle, and easy to be entreated, full of mercy and good fruits, without partiality, and without hypocrisy," James iii. 17.

SERMON VIII.

ON KEEPING THE HEART.

Keep thy heart with all diligence: for out of it are the issues of life. Prov. iv. 23.

THE aphorisms and maxims, counsels and directions, of this book of Proverbs, are oftentimes put down, without any dependence on each other, or particular regard to the order of things; in this chapter there is a connection; and the precepts here delivered, recommend themselves to our attention and regard, not only by their internal worth, and real usefulness, but also by the order in which they are placed, and the full and copious manner in which the argument is treated.

To observe only the latter part of the chapter, from ver. 20 to the end. First, there is a very earnest and affectionate call to men, especially the younger, carefully to attend to, and keep the advices delivered, assuring them that they

are things of the greatest use and importance; which earnestly proceeds from a full persuasion of the truth and worth of the things said, an apprehension that those to whom they are offered are too apt to neglect them, or 100 liable to be misled after all; and from an ardent desire of the welfare of those who are addressed to. 66 My son, attend to my words, incline thine ear unto my sayings. Let them not depart from thine eyes: keep them in the midst of thine heart; for they are life unto those that find them, and health to all their flesh," ver. 20-22. As if he said, 'I must again once more repeat my request, that you will take heed to my advice, and seriously consider these exhortations which proceed from a sincere affection for your welfare. Peruse them over and over, keep them perpetually in mind, and lay them up in your meinory as a precious treasure. For they will contribute greatly to the happiness of all who 'become thoroughly acquainted with them: they will be of use to men of every temper, and in every condition; and prove an admirable support under troubles and afflic

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'tions.'a

Then follows a methodical monition, consisting of several parts; first, directing the government of the heart, or the mind, and its powers; then the lips and eyes, and the feet.

Ver. 23, "Keep thy heart with all diligence: for out of it are the issues of life." That is, the counsels I give you are such as these: in the first place, and above all things, set a strict guard upon your thoughts and affections, and all the inward motions of your soul; for the good or bad conduct of life depends very much upon this, and consequently your welfare or misery, here and hereafter.

Ver. 24,"Put away from thee a froward mouth and perverse lips put far from thee." Avoid sinful words, and be upon your guard not to transgress with your lips; for as some interpreters suppose, here is a twofold admonition; not to sin with the tongue ourselves, nor to hearken to the evil speeches of others. Set a watch upon thy ears, and upon thy mouth; nor speak things contrary to truth, righteousness, or religion; not listening to those that do, but banishing such as far as possible, from all friendship and familiarity.'

Ver. 25, "Let thine eyes look eyelids look straight before thee. phrase and explain these words:

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right on: and let thine That is, as some paraDirect all thine actions

by a good intention to a right end, and keep thy mind 'fixed upon the way that leads to it. Or, as others, The

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d Patrick.

eyes also are dangerous inlets to the heart; therefore watch them well, that they do not gaze about, and fasten upon every object that invites them; but let them be fixed upon one scope, as thy thoughts ought to be, and from which 'let nothing divert them.'

Ver. 26,"Ponder the path of thy feet, and let all thy ways be established." Act not without thought and consideration; but weigh and consider well beforehaud, especially in things of any moment, or that are liable to doubt and suspicion, whether they are agreeable to the rule of right; then thy works and actions will be such as will bear to be canvassed and examined: you will be able to reflect upon them with pleasure afterwards, and they will also be approved by others that are wise and virtuous.

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Ver. 27, Turn not to the right hand, nor to the left: remove thy foot from evil:" hereby many understand to be meant: Flee extremes: avoid superstition on the one hand, and neglect of religion on the other:' but it seems to me that the direction may be as well understood to contain an admonition to steadiness in religion and virtue: And do not suffer yourselves to be drawn aside from the 'path of virtue, or to divert at all upon any consideration 'from the straight line of duty: let no consideration whatever, neither enticements of friends, or provocations of enemies, prosperous or cross events, move you to depart at all from the way of your duty; and most studiously preserve yourselves from doing any kind of iniquity.'

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So is this context.

Our design at present is, to consider the leading direction in this exhortation," Keep thy heart with all diligence; for out of it are the issues of life." And I shall speak briefly to the several particulars in the text.

I shall consider,

I. What is meant by the heart.

II. What we are to understand by keeping it.

III. The manner in which the heart ought to be kept: "with all diligence."

IV. The argument and reason why we ought so to keep the heart: "out of it are the issues of life.'

To which I shall add:

V. A reflection or two by way of application.

I. We should briefly observe what is meant by the heart. But it is needless to enlarge here, or to take notice of the several more particular senses and acceptations of the word in scripture; where it may sometimes denote the understanding more especially; as when it is said, "their foolish

heart was darkened," Rom. i. 21, or the "memory;" às when the Psalmist says, "Thy word have I hid in mine heart," Ps. cxix. 11, or the conscience; "If our heart condemn us, God is greater than our heart, and knoweth all things," 1 John iii. 20. But the more common and general sense of the word is, the "mind," the " soul :" and so these texts just mentioned are also understood.

I suppose then that here, as very frequently in the metaphorical style of scripture, the "heart" is put for the "soul," or the inward man," the soul and its faculties; or, the "mind," together with all its powers and faculties, and their several operations; or the thoughts, affections, intentions, and designs of man.

II. The second thing to be considered is, what we are to understand by "keeping the heart." And this expression is supposed by many to be metaphorical; keep thy heart, as a temple, say some, pure and undefiled. Or, keep thy heart, say others, as a garrison; the soul being, as it were, besieged by many enemies. Some also carry on the metaphor in the other directions that follow, relating to the mouth, the eyes, the feet; and they say, As they that defend a city, set a strong guard at the gates and posterns; 'so do you upon your cars, and mouth, and eyes.' But I apprehend, we are not obliged to attend to such a metaphor here. The word "keeping" seems to denote all that can be meant by a due care of the mind, and its actions or thoughts: "keep thy heart;" observe it, cultivate and improve it; watch it, and attend to all its motions; guard against every evil thought, as well as against evil actions; and employ and exercise the mind well.

This I take to be the general meaning and design of the expression, "keep thy heart." Let me mention some particulars, as contained and implied herein.

1. Keep, or take care of thy heart; that is, that you cultivate and improve it, and that you have right sentiments of things. It is an observation of the same wise man, whose words we are commenting, "That the soul be without knowledge, it is not good," Prov. xix. 2. There is a woe pronounced against those" that call evil good, and good evil; that put darkness for light, and light for darkness; that put bitter for sweet, and sweet for bitter," Isa. v. 20. It is one great and main design of the teachings and instructions of the prophets and the wise men under the Old Testament, to give them right sentiments concerning religion; to help them to know and understand what is good and what is evil, and what God most approves of, and de