ture, that even to discover all the disorders of our heart, is become difficult; much more, to rectify them, is beyond our power. To that superior aid, then, which is promised to the pious and upright, let us look up with humble minds; beseeching the Father of mercies, that while we study to act our own part with resolution and vigilance, he would forgive our returning weakness; would strengthen our constancy in resisting the assaults of passion; and enable us, by his grace, so to govern our minds, that, without considerable interruptions, we may proceed in a course of piety and virtue.

It now remains to treat of the government of temper, as included in the keeping of the heart. Passions are quick and strong emotions, which by degrees subside. Temper is the disposition which remains after these emotions are past, and which forms the habitual propensity of the soul. The passions are like the stream when it is swollen by the torrent, and ruffled by the winds. The temper resembles it when running within its bed, with its natural velocity and force. The influence of temper is more silent and imperceptible than that of passion. It operates with less violence; but as its operation is constant, it

produces effects no less considerable. It is evident, therefore, that it highly deserves to be considered in a religious view.

Many, indeed, are averse to behold it in this light. They place a good temper 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, through the assistance of grace, be reformed

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 before 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 or performing the offices of religious worship. It denotes the sensibility 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 ab

sence 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 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 transcendent 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 utmost 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 har