III. imports more than the care of perform- SER M. ing the offices of religious worship. It denotes that sensibility of heart towards the Supreme Being, which springs from a deep impreffion of his perfections on the foul. It ftands oppofed, not only to that difregard of God which forms. the description of the impious, but to that absence of religious affections which fometimes prevails among those who are imperfectly good. They acknowledge, perhaps, the obligations of duty. They feel fome concern to work out their falvation. But they apply to their duty through mere constraint; and ferve God without affection or complacency. More liberal and generous fentiments animate the man who is of 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 wifdom, the reverence of his power, the love of his tranfcendent goodness. All nature appears to his view as ftamped with the imprefs of 6 these III. SERM. these perfections. Habitual gratitude to his Maker for mercies paft, and cheerful refignation to his will in all time to come, are the native effufions of his heart. Such a temper as this deferves to be cultivated with the utmoft attention; for it contributes, in a high degree, both to our improvement and our happiness. It refines, and it exalts human nature. It foftens that hardness which our hearts are ready to contract from frequent intercourfe with this rugged world. It facilitates the discharge of every duty towards God and man. At the fame time it is a temper peaceful and ferene, elevated and rejoicing. It forms the current of our affections to flow in a placid tenour. It opens pleafing profpects to the mind. It banishes harsh and bitter paffions; 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 understanding keepeth the heart and foul. I proceed, SECONDLY, to point out the proper state of our temper with refpect to one another. It is evident, in the general, that if we confult either public welfare or private happiness, Chriftian charity ought to regulate our difpofition in mutual intercourfe. But as this great principle admits of feveral diverfified appearances, let us confider fome of the chief forms under which it ought to fhow itself in the ufual tenour of life. Univerfal 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, inftead of affecting the temper and the heart. What, firft, prefents itself to be recommended, is a peaceable temper; a disposition averse to give offence, and defirous of cultivating harmony, and amicable intercourse in fociety. This fuppofes yielding and condescending manners, unwillingness to contend with others about trifles, and, in contests that are unavoidable, proper moderation of fpirit. Such a temper is the firft principle of felf-enjoyment. It is the bafis of all order and happiness among mankind. SERM, III. SER M. mankind. III. The pofitive and contentious, the rude and quarrelfome, are the bane of fociety. They feem deftined to blast the fmall share of comfort which nature has here allotted to man. But they cannot difturb the peace of others, more than they break their own. The hurricane rages firft in their own bofom, before it is let forth upon the world. In the tempefts which they raise, they are always toft; and frequently it is their lot to perish. A peaceable temper must be supported by a candid one, or a difpofition to view the conduct of others with fairness and impartiality. This ftands opposed to a jealous and fufpicious temper, which afcribes every action to the worft motive, and throws a black fhade over every character. As As you would be happy in yourselves, or in your connections with others, guard against this malignant fpirit. Study that charity which thinketh no evil; that temper which, without degenerating into credulity, will dispose you to be juft; and which can allow you to obferve an error, without imputing it as a crime. a crime. Thus 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 fympathizing temper, which feels for diftrefs, wherever it is beheld; which enters into the concerns of his friends with ardour; and to all with whom he has intercourfe is gentle, obliging, and humane. How amiable appears fuch a difpofition, when contrafted with a malicious or en ious temper, which wraps itself up in its own narrow intereft, looks with an evil eye on the fuccefs of others, and with an unnatural fatisfaction feeds on their disappointments or miseries! How little does he know of the true happiness of life, who is a ftranger to that intercourfe of good offices and kind affections, which, by a pleasing charm, attach men to one another, and circulate joy from heart to heart! You |