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of heart towards the Supreme Being, which springs from a deep impression of his perfection on the soul. It stands opposed, not only to that disregard of God which forms the description of the impious, but to that absence of religious affections which sometimes prevails among those who are imperfectly good. They acknowledge, perhaps, the obligations of duty. They feel some concern to work out their salvation. But they apply to their duty through mere constraint; and serve God without affection or complacency. More liberal and generous sentiments animate the man who is of a devout temper. God dwells upon his thoughts as a benefactor and a father, to whose voice he harkens with joy. Amidst the occurrences of life, his mind naturally opens to the admiration of his wisdom, the reverence of his power, the love of his transcendant goodness. All nature appears to his view as stamped with the impress of these perfections. Habitual gratitude to his Maker for mercies past and cheerful resignation to his will in all time to come, are the native effusions of his heart.

Such a temper as this deserves to be cultivated with the ut most attention; for it contributes, in a high degree, both to our improvement and our happiness. It refines, and it exalts human nature. It softens that hardness which our hearts are ready to contract from frequent intercourse with this rugged world. It facilitates the discharge of every duty towards God and man. At the same time it is a temper peaceful and serene, elevated and rejoicing. It forms the current of our affections to flow in a placid tenor. It opens pleasing prospects to the mind. It banishes harsh and bitter passions; and places us above the reach of many of the annoyances of worldly life. When the temper is truly devout, the peace of God, which passeth all understanding, keepeth the heart and soul. I proceed,

SECONDLY, To point out the proper state of our temper with respect to one another. It is evident, in the general, that if we consult either public welfare or private happiness, Christian charity ought to regulate our disposition in mutual intercourse. But as this great principle admits of several diversified appearances, let us consider some of the chief forms under which it ought to show itself in the usual tenor of life. Universal benevolence to mankind, when it rests in the abstract, is a loose indeterminate idea, rather than a principle of real effect; and too often floats as an useless speculation in the head, instead of affecting the temper and the heart.

What first presents itself to be recommended, is a peaceable temper a disposition averse to give offence, and desirous of cultivating harmony, and amicable intercourse in society. This supposes yielding and condescending manners, unwillingness to contend with others about trifles, and, in contests that are una

voidable, proper moderation of spirit. Such a temper is the first principle of self-enjoyment. It is the basis of all order and happiness among mankind. The positive and contentious, the rude and quarrelsome, are the bane of society. They seemed destined to blast the small share of comfort which nature has here allotted to man. But they cannot disturb the peace of others, more than they break their own. The hurricane rages first in their own bosom, before it is let forth upon the world. In the tempest which they raise, they are always tost; and frequently it is their lot to perish.

A peaceable temper must be supported by a candid one, or a disposition to view the conduct of others with fairness and impartiality. This stands opposed to a jealous and suspicious temper, which ascribes every action to the worst motive, and throws a black shade over every character. As you would be happy in yourselves, or in your connections with others, guard against this malignant spirit. Study that charity which thinketh no evil; that temper, which, without degenerating into credulity, will dispose you to be just; and which can allow you to observe an error, without imputing it as a crime. Thus you will be kept free from that continual irritation which imaginary injuries raise in a suspicious breast; and will walk among men as your brethren, not your enemies.

But to be peaceable, and to be candid, is not all that is required of a good man. He must cultivate a kind, generous, and sympathizing temper, which feels for distress, wherever it is beheld; which enters into the concerns of his friends with ardour; and to all with whom he has intercourse, is gentle, obliging, and humane. How amiable appears such a disposition, when contrasted with a malicious or envious temper, which wraps itself up in its own narrow interest, looks with an evil eye on the success of others, and with an unnatural satisfaction feeds on their disappointments or miseries! How little does he know of the true happiness of life, who is a stranger to that intercourse of good offices and kind affections, which, by a pleasing charm, attach men to one another, and circulate joy from heart to heart!

You are not to imagine, that a benevolent temper finds no exercise, unless when opportunities offer of performing actions of high generosity, or of extensive utility. These may seldom oc

cur.

The condition of the greater part of mankind, in a good measure, precludes them. But in the ordinary round of human affairs, a thousand occasions daily present themselves, of mitigating the vexations which others suffer, of soothing their minds, of aiding their interest, of promoting their cheerfulness or ease. Such occasions may relate to the smaller incidents of life. But let us remember, that of small incidents the system of

human life is chiefly composed. The attentions which respect these, when suggested by real benignity of temper, are often more material to the happiness of those around us, than actions which carry the appearance of greater dignity and splendour. No wise or good man ought to account any rules of behaviour as below his regard, which tend to cement the great brotherhood of mankind in comfortable union.

Particularly amidst that familiar intercourse which belongs to domestic life, all the virtues of temper find an ample range. is very unfortunate, that within that circle, men too often think themselves at liberty to give unrestrained vent to the caprice of passion and humour. Whereas there, on the contrary, more than any where, it concerns them to attend to the government of their heart; to check what is violent in their tempers, and to soften what is harsh in their manners. For there the temper is formed. There the real character displays itself. The forms of the world disguise men when abroad. But within his own family, every man is known to be what he truly is. In all our intercourse, then, with others, particularly in that which is closest and most intimate, let us cultivate a peaceable, a candid, a gentle and friendly temper. This is the temper to which, by repeated injunctions, our holy religion seeks to form us. This was the temper of Christ. This is the temper of Heaven.

WE are now to consider, thirdly, The proper state of temper, as it respects the individual himself. The basis of all the good dispositions which belong to this head, is humility. By this I understand, not that meanness of spirit which leads a man to undervalue himself, and to sink below his rank and character; but what the scripture expresses with great propriety, when it exhorts every man, not to think of himself more highly than he ought to think, but to think soberly.* He who adopts all the flattering suggestions of self-love, and forms claims upon the world proportioned to the imaginary opinion which he has conceived of his merit, is preparing for himself a thousand mortifications. Whereas, by checking the risings of ill-founded vanity, and retreating within those bounds which a moderate estimation of our character prescribes, we escape the miseries which always pursue an arrogant mind, and recommend ourselves to the favour both of god and man.

Hence will naturally arise a contented temper, which is one of the greatest blessings that can be enjoyed by man, and one of the most material requisites to the proper discharge of the duties of every station. For, a fretful and discontented temper renders one incapable of performing aright any part in life. It is unthankful and impious towards God; and towards men,

* Rom. vii. 3

provoking and unjust. It is a gangrene, which preys on the vitals, and infects the whole constitution with disease and putrefaction. Subdue pride and vanity, and you will take the most effectual method of eradicating this distemper. You will no longer behold the objects around you with jaundiced eyes. You will take in good part the blessings which Providence is pleased to bestow, and the degree of favour which your fellow-creatures are disposed to grant you. Viewing yourselves, with all your imperfections and failings, in a just light, you will rather be surprised at your enjoying so many good things, than discontented, because there are many which you want.

From a humble and contented temper will spring a cheerful one. This, if not in itself a virtue, is at least the garb in which virtue should be always arrayed. Piety and goodness ought never to be marked with that dejection which sometimes takes rise from superstition, but which is the proper portion only of guilt. At the same time, the cheerfulness belonging to virtue is to be carefully distinguished from that light and giddy temper which characterizes folly, and is so often found among the dissipated and vicious part of mankind. Their gaiety is owing to a total want of reflection; and brings with it the usual consequences of an unthinking habit, shame, remorse, and heaviness of heart, in the end. The cheerfulness of a wellregulated mind springs from a good conscience and the favour of Heaven, and is bounded by temperance and reason. It makes a man happy in himself, and promotes the happiness of all around him. It is the clear and calm sunshine of a mind illuminated by piety and virtue. It crowns all other good dispositions, and comprehends the general effect which they ought to produce on the heart.

SUCH, on the whole, is the temper, or habitual frame of mind, in a good man: Devout towards God; towards men, peaceable, candid, affectionate, and humane; within himself, humble, contented, and cheerful. To the establishment of this happy temper, all the directions which I before suggested for the due re-. gulation of the thoughts, and for the government of the passions, naturally conduce; in this they ought to issue; and when this temper is thoroughly formed within us, then may the heart be esteemed to have been kept with all diligence. That we may be thus enabled to keep it, for the sake both of present enjoyment, and of preparation for greater happiness, let us earnestly pray to Heaven, A greater blessing we cannot implore of the Almighty, than that he who made the human heart, and who knows its frailties, would assist us to subject it to that discipline which religion requires, which reason approves, but which his grace alone can enable us to maintain.

SERMON XIX.

ON THE UNCHANGEABLENESS OF THE DIVINE NATURE.

Bery good and every perfect gift is from above, and cometh zuen from the Father of Lights, with whom is no variable*s, neither side of turning-JAMES, i. 17.

THE Avine nature, in some views, attracts our love; in vers amands our reverence; in all, is entitled to the highest station from the human mind. We never elevate our Pho in a proper manner, towards the Supreme Being,

oct returning to our own sphere with sentiments more improved; and if, at any time, his greatness oppresses our thoughts,

moral perfections always afford us relief. His Almighty power. his infinite wisdom, and supreme goodness, are sounds amiliar to our ears. In his immutability we are less accustomed to consider him; and yet it is this perfection which, perhaps, more than any other, distinguishes the divine nature from the human; gives complete energy to all its other attributes, and entitles it to the higest adoration. For, hence are derived the regular order of nature, and the steadfastness of the universe. Hence flows the unchanging tenor of those laws which, from age to age, regulate the conduct of mankind. Hence the uniformity of that government, and the certainty of those promises, which are the ground of our trust and security. Goodness could produce no more than feeble and wavering hopes, and power would command very imperfect reverence, if we were left to suspect that the plans which goodness had framed might altor, or that the power of carrying them into execution might decrease. The contemplation of God, therefore, as unchangeable in his nature and in all his perfections, must undoubtedly be fruitful both of instruction and of consolation to man. I shall first endeavour to illustrate, in some degree, the nature of the divine immutability; and then make application of it to our own canduet.

Nery good and every perfect gift, cometh down from the Mather of Lights. The title which, in the text, is given to the Deity, carties an elegant allusion to the Sun, the source of light, the

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