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anbosoming yourself to him without concealment, ask his impartial and unreserved opinion of your behaviour and condition. Our unwillingness to do this, often betrays to others, indeed it not seldom discovers to ourselves, that we entertain a secret distrust of our own character and conduct. Instead also of extenuating to yourself, the criminality of the vicious tempers under consideration, strive to impress your mind deeply with a sense of it. For this end, often consider seriously, that these rough and churlish tempers are a direct contrast to the “ meekness and gentleness of Christ;" and that Christians are strongly and repeatedly enjoined to copy after their great Model in these particulars, and to be themselves patterns of " mercy and kind“ ness, and humbleness of mind, and meekness, and " long-suffering.” They are to“ put away all “ bitterness, and wrath, and anger, and clamour, “ and evil-speaking,” not only, “ being ready to “ every good work, but being gentle unto all men," " showing all meekness unto all men,” “ forbearing,

• forgiving, tender-hearted.” Remember the Apostle's declaration, that “ if any man bridleth not his

tongue, he only seemeth to be religious, and de“ceiveth his own heart;" and that it is one of the eharacters of that love, without which all pretensions to the name of Christian are but vain, that " it doth not behave itself unseemly.”. Consider how much these acrimonious tempers must break in upon the peace, and destroy the comfort, of those around you,

Remember also that the honour of your Christian profession is at stake, and be soli

citous not to discredit it: justly dreading lest you should disgust those whom you ought to conciliate; and by conveying an unfavourable impression of your principles and character, should incur the guilt of putting an “offence in your brother's way; thereby“ hindering the Gospel of Christ,” the advancement of which should be your daily and assiduous care.

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Thus having come to the full knowledge of your disease, and to a just impression of its malignity, strive against it with incessant watchfulness. Guard with the most jealous circumspection against its breaking forth into act. Force yourself to abound in little offices of courtesy and kindness; and you shall gradually experience in the performance of these a pleasure hitherto unknown, and awaken in yourself the dormant principles of sensibility. But take not up with external amendment; guard against a false show of sweetness of disposition; and remember that the Christian is not to be satisfied with the world's superficial courtliness of demeanor, but that his “ Love is to be without dissimulation.” Examine carefully, whether the unchristian tempers, which you would eradicate, are not maintained in vigour by selfishness and pride; and strive to subdue them effectually, by extirpating the roots from which they derive their nutriment. Accustom yourself to endeavour to look attentively upon a careless and inconsiderate world, which, while it is in such imminent peril, is so ignorant of its danger. Dwell upon this affecting scene, till it has excited your pity; and this pity, while it melts the mind to Christian love, shall insensibly produce a temper of habitual sympathy and softness. By means like these, perseveringly used in constant dependence on Divine aid, you may confidently hope to make continual progress. Among men of the world, a youth of softness and sweetness will often, as we formerly remarked, harden into insensibility, and sharpen into moroseness. But it is the office of Christianity to reverse this order. It is pleasing to witness this blessed renovation : to see, as life advances, asperities gradually smoothing down, and austerities mellowing away: while the subject of this happy change experiences within increasing measures of the comfort which he diffuses around him; and feeling the genial influences of that heavenly flame which can thus give life, and warmth, and action,

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to what had been hitherto rigid and insensible, looks up with gratitude to him who has shed abroad this principle of love in his heart ;

Miraturque novas frondes et non sua poma.

Let it not be thought that in the foregoing discussion, the amiable and useful qualities, where they are not prompted and governed by Their just a principle of religion, have been spoken praise given of' in too disparaging terms. Nor would to amiable I be understood as unwilling to concede tempers

and useful to those who are living in the exercise of lives. them, their proper tribute of commendation : Inest sua gratia. Of such persons it must be said, in the language of Scripture," they have “ their reward.” They have it in the inward complacency, which a sweet temper seldom fails to inspire; in the comforts of the domestic or social circle; in the pleasure which, from the constitution of our nature, accompanies pursuit and action. They are always beloved in private, and generally respected in public life. But when devoid of Religion, if the word of God be not a fable," they “ cannot enter into the kingdom of heaven." True practical Christianity (never let it be forgotten) consists in devoting the heart and life to God; in being supremely and habitually governed by a desire to know, and a disposition to fulfil his wils, and in endeavouring, under the influence of these motives, to " live to his glory.”. Where these essential requisites are wanting, however amiable the character may be, however creditable and respectable among men; yet, as it possesses not the grand distinguishing essence, it must not be complimented with the name of Christianity. This however, when the external decorums of Religion are not violated, must commonly be a matter between God and a man's own conscience; and we ought never to forget, hoy strongly we are enjoined to be candid and liberal in

judging

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Our amiableness

judging of the motives of others, while we are strict in scrutinizing, and severe in questioning, our own. And this strict scrutiny is no where more necessary, because there is no where more room for the operation of self-deceit. We are all extremely prone to lend ourselves to the good opinion, which, however falsely, is entertained of us by others; and though we at first confusedly suspect, or even indubitably know, that their esteem is unfounded, and their praises unde served; and that they would have thought and spoken of us very differently, if they had discerned our secret motives, or had been accurately acquainted with all the circumstances of our conduct; we gradually suffer ourselves to adopt their judgment of us, and at length feel that we are in some sort injured, or denied our due, when these false commendations are con

tradicted or withheld. Without the most

constant watchfulness, and the most elose of temper and impartial self-examination, irreligious and useful riess of life, people of amiable tempers, and still more

those of useful lives, from the general popu

larity of their character, will be particularly mislead us. liable to become the dupes of this propensity. Nor is it they only who have

here need to be on their guard: men of real religion will also do well to watch against this delusion. There is however another danger to which these are still more exposed, and against which it is the rather necessary to warn them, because of our having insisted so strongly on their being bound to be diligent in the discharge of the active duties of life. In their enDanger to

deavours to fulfil this obligation, let thema true Chris. particularly beware, lest, setting out on lians from right principles, they insensibly lose them mixing too

in the course of their progress ; lest, enmuch in worldly gaging originally in the business and bustle business. of the world, from a sincere and earnest desire to promote the glory of God, their minds should become so heated and absorbed in the pure suit of their object, as that the true motive of action.

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should either altogether cease to be an habitual principle, or should at least lose much of its life and vigour; and lest, their thoughts and affections being engrossed by temporal concerns, their sense of the reality of " unseen things" should fade away, and they should lose their relish for the employments and offices of Religion.

The Christian's path is beset with dangers-On the one hand, he justly dreads an inactive and unprofitable life; on the other, he no less justly trembles for the loss of that spiritual-mindedness, which is the very essence and power of his profession. This is not quite the place for the full discussion of the difficult topic now before us: and if it were, the writer of these sheets is too conscious of his own incompetency, not to be desirous of asking, rather than of giving, advice respecting it. Yet, as it is a matter which has often engaged his most serious consideration, and has been the frequent subject of his anxious inquiry into the writings and opinions of far better instructors, he will venture to deliver a few words on it, offering them with unaffected diffidence.

be their case.

Does then the Christian discover in himself, judging not from accidental and occasional feelings, (on which little stress is either way to be Advice to laid) but from the permanent and habitual such as sustemper of his mind, a settled, and still pect this to more a growing, coldness and indisposition towards the considerations and offices of Religion? And has he reason to apprehend that this coldness and indisposition are owing to his being engaged too much or too earnestly in worldly business, or to his being too keen in the pursuit of worldly objects? Let him carefully examine the state of his own heart, and seriously and impartially survey the circumstances of his situation in life; humbly praying to the Father of light and mercy, that he may be enabled to see his way clearly in this difficult emergency.

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