III. difpofitions, and comprehends the general SERM. 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 fuggefted for the due regulation of the thoughts, and for the government of the paffions, naturally conduce; in this they ought to iffue; and when this temper is thoroughly formed within us, then may the heart be efteemed to have been kept with all diligence. That we may be thus enabled to keep it, for the fake both of present enjoyment, and of preparation for greater happiness, let us earneftly pray to Heaven. A greater bleffing we cannot implore of the Almighty, than that he who made the human heart, and who knows its frailties, would affift us to fub SERM. ject it to that difcipline which religion re¬ III. quires, which reafon approves, but which his grace alone can enable us to main tain. SERMON IV. On the UNCHANGEABLENESS of the JAMES, i. 17. Every good and every perfect gift is from above, and cometh down from the Father of Lights, with whom is no variableness, neither fhadow of turning. THE IV. HE divine nature, in fome views, SER M. attracts our love; in others, commands our reverence; in all, is entitled to the highest attention from the human mind, We never elevate our thoughts, in a proper manner, towards the Supreme Being, without returning to our own sphere with sentiments more improved; and if, at any time, his greatness oppreffes our thoughts, G 3 his IV. SERM. his moral perfections always afford us relief. His, almighty power, his infinite wisdom and fupreme goodness, are founds familiar to our ears. In his immutability we are lefs accustomed to confider him; and yet it is this perfection which, perhaps, more than any other, diftinguishes the divine nature from the human; gives complete energy to all its other attributes, and entitles it to the highest adoration. For, hence are derived the regular order of nature, and the ftedfaftnefs of the universe. Hence flows the unchanging tenour 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 truft and fecurity. Goodness could produce no more than feeble and wavering hopes, and power would command very imperfect reverence, if we were left to fuspect that the plans which goodness had framed might alter, or that the power carrying them into execution might decrease. The contemplation of God, there 2 of fore, IV. fore, as unchangeable in his nature and in SERM. all his perfections, muft undoubtedly be fruitful both of inftruction and of confolation to man. I shall, first, endeavour to illuftrate, in fome degree, the nature of the divine immutability; and then make application of it to our own conduct. EVERY good and every perfect gift cometh down from the Father of Lights. The title which in the text is given to the Deity, carries an elegant allufion to the Sun, the fource of light, the most universal benefactor of nature, the most regular and conftant of all the great bodies with which we are acquainted in the universe. Yet even with the Sun there are certain degrees of variableness. He apparently rises and fets; he feems to approach nearer to us in fummer, and to retire farther off in winter; his influence is varied by the seasons, and his luftre is affected by the clouds. Whereas with him who is the Father of Lights, of whofe everlasting brightness the glory of the Sun is but a faint image, G 4 there |