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 smoothing 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. It 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 This was the temper of Christ.

seeks to form us.

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, provoking and unjust. It is a

*Rom. xii. 3.

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 reflexion; and brings with it the usual consequences of an unthinking habit, shame, remorse, and heaviness of heart, in the end. The cheerfulness of a well-regulated 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 regulation 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.

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 shadow of turning.

THE

HE divine nature, in some views, 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 oppresses our thoughts, his moral perfections always afford us relief. His almighty power, his infinite wisdom, and supreme goodness, are sounds familiar 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 highest adoration. For, hence are derived the regular order of nature, and the stedfastness 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