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Many, indeed, are averse to behold it in this light. They place a good tempèr upon the same footing with a healthy constitution of body. They consider it as a natural felicity which some enjoy ; but for the want of which, others are not morally culpable, nor accountable to God; and hence the opinion has sometimes prevailed, that a bad temper might be consistent with a state of grace. If this were true, it would overturn that whole doctrine of which the gospel is so full, that regeneration, or change of nature, is the essential characteristic of a Christian. It would suppose that grace might dwell amidst malevolence and rancour, and that heaven might be enjoyed by such as are strangers to charity and love. It will readily be admitted, that some, by the original frame of their mind, are more favourably inclined than others towards certain good dispositions and habits. But this affords no justification to those who neglect to oppose the corruptions to which they are prone. Let no man imagine that the human heart is a soil altogether unsusceptible of culture; or that the worst temper may not,

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not, through the assistance of grace, be re- SERMON formed by attention and discipline. Settled depravity of temper is always owing to our own indulgence. If, in place of checking, we nourish that malignity of disposition to which we are inclined, all the consequences will be placed to our account, and every excuse from natural constitution be rejected at the tribunal of Heaven.

The proper regulation of temper affects the character of man in every relation which he bears; and includes the whole circle of religious and moral duties. This, therefore, is a subject of too great extent to be comprehended in one discourse. But it may be useful to take a general view of it; and be fore we conclude the doctrine of keeping the heart, to shew what the habitual temper of a good man ought to be, with respect to God, to his neighbour, and to himself.

FIRST, With respect to God, what he ought to cultivate is a devout temper. This imports more than the care of perform. ing the offices of religious worship. It denotes the sensibility of heart towards the Supreme Being, which springs from a deep

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SERMON 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 some times 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 gene

rous 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 hearkens 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 resig= nation 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 utmost attention; for it contri

At

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contributes, in a high degree, both to our SERMON 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. 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 tenour. 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

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SERMON show itself in the usual tenour of life.

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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 disposi tion 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 unavoidable, 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 seem 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

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upon the world. In the tempest which

they