too commonly generated, where it is most of all unseemly, in the little contests of domestic life. Relatives are less upon their guard against these contests, because they are more accustomed to take freedoms with one another. But in the progress of trivial contentions, a habit of impatience and of opposition is contracted, imperceptibly to themselves, which gradually becomes a constituent part of their temper; which renders them unpleasant to society, and the torment of those, who are condemned to suffer under the gnawings of their fretfulness. Nothing that is not grossly criminal, produces more wretchedness in private circles, than this habitual tendency to discontent, this propensity to contradict, and this impatience of contradiction. Now it is part of that discipline, which your duty prescribes, to correct this tendency, before it gather strength; to watch yourselves carefully on this vulnerable part; remembering always, that the wound, which at first might be easily healed, if nursed into a gangrene, becomes incurable.

I am aware, that some of those, who would

be

be thought very distinguished Christians, appear, from their conduct, to exclude the management of the temper from the province of religious discipline. They regard a bad temper as an infelicity of nature, to which they must submit, and not as a vice, which they are bound to conquer. But in my view of religion, its province is to check every propensity, and rectify every practice, that occasions misery to ourselves or others, and renders the soul in which it becomes habitual, unfit for the peaceful joys of a heavenly state. For what peace or pleasure could there be in the company of the peevish and the fretful? Or who would think of heaven with complacency, if he expected to have those for his companions, who had been the bane of his tranquillity, and the torment of his life? Be assured, my young friends, this is no light subject; nor ought it to be lightly treated. Meekness, and gentleness, and patience, are some of the most essential elements of permanent happiness. You will find much in the world to ruffle your spirits; much to exercise your forbearance; much to obstruct

the

the acquisition of an even and amiable temper. But the acquisition may be made through the aid of religious culture; and when made in the days of youth, it will prove through life an unspeakable advantage to your character and usefulness; and a source of unspeakable satisfaction to your connections, and to your own hearts.

But though much is done, both for virtue and happiness, by the formation of a placid temper, that is not sufficient for the great purpose of probation. The spirit of Christianity is not only gentle and amiable, but active and generous. It is, according to the concise and energetic language of an apostle, "the spirit of power, of love, and of a sound mind." The highest aim and noblest effect of moral culture, is to nourish this spirit amidst all the difficulties and obstructions, which a selfish world opposes to its growth and perfection.

The circumstances of man render it expedient, that the principle of self-love should be strong in his moral constitution. It is doubtful, perhaps, whether, in his infant years, he knows

the influence of any other. He feels, indeed, the desire of associating with his fellows; but atfirst, it is only for his own gratification. As he advances, he begins to discover the necessity of giving, that he may receive; and here commences at once that self-denial, and that social affection, which it should be one great aim of our moral and religious education to cherish and to perfect. To overcome the numerous temptations, which are every where addressed to self-love; to check that pride, which would build our own aggrandizement upon the ruin of others; to conquer that vanity, which seeks to shine at the expense of a neighbour's fortune or reputation; and to resist that covetousness, which shuts the heart against every noble and honourable feeling;-this assassuredly is no easy task, especially in a luxurious and corrupted state of society. The business of the world, even where the heart is naturally generous, has a tendency to beget a gradual and progressive carefulness, which is hostile to the formation of a benevolent character; and thus it happens, that many a youth, who enters upon life open-hearted

and generous, becomes, in his progress through it, a narrow-minded churl, whose only pleasure is accumulation.ma notylno i tr

Unless therefore we resolve to watch our temper in this respect, and to counteract the tendency of worldly business and worldly as sociations, by cherishing compassion to the unfortunate, and by active exertions to comfort those who have none to help, it is impost sible, in the nature of the thing, that we should avoid the contagion of that selfishness, which is the bane and the degradation of the rational nature. Yet unless we do avoid it, we are not of Christ, and therefore cannot be of God. For the whole aim of Christ's religion is to make the social triumph over the selfish affections; to beget by the disci phine of self-denial, and the practice of active benevolence, a temper like his own, which deemed it more blessed to give than to receive. The religious principle is good in itself, a source of rational delight, and never, failing consolation, amidst the evils of our state. But its highest value consists in the ald which it lends, and the motives which ft 212 presents,

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