own breast will more corrode him, than the fharpa eft humours that can infest the body.

It lies upon every one, to study himself, to rectify his own temper; and where, by conftitution, we are inclined to that which reafon, or religion cannot approve; there, care is to be taken, to amend fuch inclination, and to govern it by rules of virtue: as one. replied, when a phyfiognomer reported him vicious in feveral inftances: Thus (faid he) I am, by bo"dily conftitution: but, by the power of my mind, "these things are fubject to my reafon." "Twere a reproach to a man, if a phyfiognomer, by viewing his countenance, or an aftrologer, by cafting his nativity, fhould tell what he is, in respect of the principles of his mind; or what he will do, upon a moral account. If fo, what effect is there of principles of reafon? of grounds of religion and confcience? of meafures of virtue, and rules of prudence?

If

by ftudy, exercife, and good use of himself, man be not better than when he came at first into the world, if there be neither improvement, nor refinement; what effect is there of chriftianity?

Now, I do purposely challenge, as enemies to chriftianity, peevishness, frowardness, mal-contentedness, which are the more dangerous evils, because men warrant themselves in them; fupposing there is cause for their discontent, and that they are justifiable in it. So Jonah, (chap. iv. ver. 9.). I do well to be angry, This is the cafe of ungoverned minds, and cholerick conflitutions.

Thofe who tranfgrefs in their rage and fury; when they return to themselves, and to the use of fo

ber

ber reafon, either find caufe to be afhamed, and to wifh they had kept in better compafs (which is the recovery of good nature, or virtue ;) or elfe, lofe themselves upon this occafion, and become more immodest, and unreasonable, and more fettled and confirmed in naughtiness. For, good nature, and the effects of it, in man, are the foil wherein the feeds of virtue being fown, will grow and thrive. But, let a man degenerate into hard-heartedness, or cruelty; virtue becomes a ftranger to fuch a conftitution. We have woful examples what monsters of rational agents on a moral account, fome men become, by unnatural ufe of themselves; wrought quite off, from all ingenuity, candor, fweetnefs; unlike themselves, what they were formerly known to be. There are indeed many ways of miscarrying; for, there are fails of vices: but, if a man would at once spoil his nature, razę his very foundation, and absolutely indispose himself to all acts of virtue; let him allow himself in frowardness, peevishness, mal-content; let him conceive difpleafure in his breaft; let him bear ill-will, live in envy, malice, and out of charity, 1 John iv. 8. For, fince God is love, this temper is most abhorrent to him. So as that he only can dwell in God, who dwells in love, ver. 16.

By difcompofure of mind, a perfon is unfit to attend upon God, and incapable of enjoying him. The mind that doth contemplate God, must be God-like. 'Tis only the quiet and ferene mind that can contemplate God, and enjoy him: for, God will not dwell where violence and fury is. We read that God was not in the fire, nor in the whirl-wind, nor in the earthquake, but, in the fill voice, 1 Kings xix, 11.

And,

And, as we are not fit to attend upon God, nor to enjoy him; fo likewise, not to enjoy ourselves. In fuch a temper, we have not the free use of our reafon, nor any true content. For, what is all the world to a troubled and discomposed mind? Therefore, give me ferenity of mind, calmness of thought for, these are better enjoyments than any thing without us. Therefore, for these things, will I daily praise God:

for upholding the foundation of reason and understanding, which are so much in danger, by the diftemper of the mind: - for continuing me in the privilege of liberty and freedom (for, hereby I can present God with a free-will-offering, and bring unto him the confent of my mind :) and, for giving me power of felf-enjoyment, and of taking content in myself. One may have much in the world as to right and title; and yet, have nothing as to power of selfenjoyment. For, in the cafe of misgovernment, by luft, paffion, and felf-will; we difpoffefs ourselves of ourfelves, and all that we may call ours.

'Tis a finful temper, to be hard to please; and ready to take offence. It is grievous to those about us and we shall soon suffer for it: for, men will foon withdraw from unquiet and turbulent fpirits. Solomon hath observed, that he that would have a friend, must behave himself friendly, Prov xviii. 24. But, these men are unacceptable every where; especially to those that are under them (for, as for equals, and fuperiors, they will foon withdraw :) but every good man will take care of those that are under him. And, upon this head, I fhall obferve three or four things.

First, That

Firft, That we ought to make the lives of all thofe that live with us, as happy, and comfortable as we can, and their burdens as eafy as may be. Let our advantages be never fo much above theirs, and our power over them never fo great; yet, we fhould equally confider things, and do as we would be done unto, if in their circumftances.

Confider alfo, that things may as well be done with gentleness, and by fair means, as otherwise : and, that things that are so done, are done with pleasure and fatisfaction, and will better hold: For, things that are done by force, and with offence, will no longer last than that force continues.

There is more care to please; when men are not captious, peevish, froward, or eafy to take offence. Men that are often angry, and for every trifle, in a little time, will be little regarded; and fo lose the advantage of giving grave reproof. They will fay, 'tis the manner of the perfon; and, no one can help it: and fo these perfons will be lefs confidered, when they reprove with reason. Difpleasure (when there is weighty reafon for it) may prove to the offender a principle of reformation and amendment: but, hafty and paffionate men, are not confidered. Their fury is looked upon as a clap of thunder and no one will much regard it.

:

Take notice what care God hath taken, for the welfare and happiness of those that are inferiors, and under the power of others. The parent must not provoke his children to wrath, Eph. vi. 4. Parents that have all authority over their children, must take care how they use it.The husband must not be bit

ter

ter against his wife. He must give her no harsh language; but give honour to her as the weaker vessel, 1 Pet. iii. 7. Mafters must render to their fervants that which is just and equal: forbearing threatnings ; knowing that they have a mafter in heaven, Eph. vi. 9. Then for thofe that labour for us, that are but for a day, and are gone again; God hath required, that their wages be paid them otherwise their cry will come up, into the ears of the Lord of Sabbaoth, James v. 4. Then, for Strangers, that are without friends, relations, or acquaintance; what care doth God take for them? Be not forgetful to entertain frangers, Heb. xiii. 2. Then for the widow, and the fatherless persons,' that are moft helpless; what care hath God taken for them? So great, that he will be revenged on those that wrong them, Exod. xxii. 22, 23, 24. and, on the contrary, will reckon those to have pure religion and undefiled, that shall visit the widows and fatherless in their affliction, James i. 27.

This is the rule. The lower any one's condition is, in the world; by fo much the more he is pitiable; and fo much the greater care should we take, to ease him : he having burden enough upon him, without any other addition to his mifery.

I will conclude this difcourfe with three rules. Whofoever will do his work, with fair words; I would not have him chid into it. I would never blame any one, for common incidencies, fuch as might befal myself, or any one elfe: nor ever blame

any one, for not doing that, wherein he had not particular direction.- -You will fay, thefe are low things, to be fpoken in a pulpit. But, let them be as low as they