how much under such circumstances he suffered, and how little he achieved. The opposite attractions of the heart are the cause of pain, without the hope of advantage. The opposite elements of feeling neutralize each other. When the effervescence has subsided, he whom it has sorely agitated, finds that if the evil has lost some of its virulence, the good has also been impaired in its energy, and become negative in its character. Well said the Saviour, "No man can serve two masters." "Ye cannot serve God and mammon." The experiment has been often made, but never with satisfaction, and never with success. well might men attempt to mingle the light and the darkness. Pitiable is his state, and tortuous is his course, who has too much worldliness to love God supremely and to serve him singly, and still too much religiousness to be happy in the neglect of God. He will be "unstable in all his ways," and at peace neither with himself nor his God.

A's

There is one consideration which should induce us to aim at keeping" the eye single, that the whole body may be full of light," the heart undivided, that it be not found faulty-and that is, the unworthy state of the heart even at the best, and the worthlessness of our most holy services. Our power of concentration, whether of thought or feeling, is exceedingly limited; and when we have endeavoured to bring the divergent rays of mind most completely to their focus, and to give them

be the ardour of your affection, your heart will still be single, and sin will not be imputed.

It has already been shown, that human objects of regard but rarely usurp the throne and the sceptre of God in the heart. Not from them, therefore, is ordinarily the danger of a faulty division of its affections. No, not from them; but I will tell you what you shall" rather fear;" the "idols," other than those of flesh and blood, which "you have set up, each one in his heart"-the "lust of the eye, and the lust of the flesh, and the pride of life"-those varied objects of attraction, defying specification, which may all be classed under the one broad expression," the lusts of other things" -that ambition which makes "the crown of life," "the kingdom of heaven," as nothing in com parison with a crown and a kingdom, rank and honour, power and consequence, here on earththat inordinate thirst after pleasure, which soon causes men to become "lovers of pleasure more than lovers of God"-that greediness after gain, which, while it seeks, Midas like, to convert " that it touches into gold, causes the fine Christian piety to become dim, and its pu become dross-it is the master sin or sir be their nature, whether of " the f Spirit"-yes, it is these which yo these may so divide the heart, a come instrumental in "cas' body into hell."

remember that it will not continue for ever. In heaven, there will be nothing to draw us off from our God. The glorified and ethereal body will have nothing at variance with the glorified spirit. The things will then be present which are now distant and future, and " seen," which are now " unseen." Our companions will love God supremely, and with the eloquence of heaven, will "provoke" us unto holier love. Our associations will all be similar in character, and tend to bind us more and more firmly to our God. No cloud shall come between us and "the brightness of his glory." We shall see him as he is"-see him eye to eye, and face to face;" and to see, will be to adore and love. Our hearts will be single, for our knowledge shall be perfect, and our joy shall be full.

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countenance radiant with beauty, whose expression ever speaks directly to the heart-if they have minds of rare intelligence, and affections of uncommon force and depth-if they have gifts and graces that attract the admiration of others, and make them the very joy of our hearts, then be these hearts sedulously guarded against a foolish and a guilty pride; and let us take heed that we do not spend upon the work of Omnipotence, feelings and regards that should pass to the Almighty Workman. If it were an iniquity to be punished by the judge," should "the heart be secretly enticed" to idolatry, in beholding "the sun when it shineth, or the moon walking in brightness," not less so would it be, to rest in adoring love of a creature of earth, forgetful of HIM who is "the framer of its body and the father of its spirit." It is right that the heart should rejoice in those with whom it takes its ho-liest earthly communings; but the joy must be mingled with gratitude to him "from whom cometh every good and perfect gift." This only can redeem it from sin, and make it accordant with the state in which we are placed, and with the spirit of our Christian calling.

But, 3. If the divided heart is to be avoided, friends must be loved and cherished, not as ours by any independent right, but under a practical recognition of God's unquestionable right to recall them when he will.

perhaps be best supported by facts. In the plastic season of childhood, there certainly is much tenderness of feeling, a lively sensibility to impression, and much pliancy of disposition; and to these the Saviour doubtless had reference when he said, "Except ye be converted and become as little children," &c. The infant or childish heart, rarely, most rarely, steels itself against human kindness; nor is there visible any decided repugnance to the admission of the more solemn and sacred claims of religion. Without admitting the vain and fanciful idea of natural or intuitive religiousness, we must still perceive that facile, deep, and permanent impressions belong to childhood and youth, of which the later periods of life are utterly incapable. This susceptibility constitutes the charm and the attractiveness, the importance and the value of these introductory periods of human existence. Every Christian parent makes this childish tenderness of feeling and conscience the basis of early moral culture; and Christendom, as a whole, has at length put forth a parent's efforts and a parent's tenderness for the young of her bosom," the children which God hath given her."

But whatever comparative softness of heart and of character favourable to religious influence may be supposed to exist in the young, it is certain that it rapidly disappears and evanesces with succeeding years. Except where the direct