deavoring to conquer them, habits so criminal in themselves, and so utterly inconsistent with the leading dispositions of the meek and merciful religion of Christ.

If the command of temper be so important, what are the means by which it may be accomplished?

There are some who impose on their own consciences, by persuading themselves that the control of their tempers is impossible. It is indeed difficult, very difficult, and to be acquired only by constant watchfulness, great resolution, and persevering efforts. Irritability seems to be the temper which is governed with the most difficulty; but this is surely not impossible. The most irritable man can always control himself, when in presence of one whom he regards with fear or respect, or whose favor or affection he is desirous to conciliate. How often too have we seen the irritability of youth subdued, in the progress of years, to mildness and meek forbearance. Early habits of self-control in this respect, are peculiarly important; for no fault of character becomes more hardened by indulgence. We often indeed witness in the tempers of the aged, a melancholy proof of human weakness. The passions survive the intellect, and continue wildly to blaze when the energies of the mind are fled, and the worn and exhausted frame is sinking into dust.

If you would acquire an habitual command of temper, it is important often to consider your dangers, to recollect what are the occasions on which you are most easily excited, to avoid them when possible, or to guard yourself by previous reflection and resolutions, when exposure to excitement is necessary or expected. The great means of self-control is to subdue the first motions of irritability, moroseness, or obstinacy; for always in proportion as you indulge them at first, do they become difficult or impossible to be restrained. Nothing tends so much to exasperate the temper, as permitting yourself to brood over the circumstances or objects which first excited it. Make an effort, therefore, when your temper is kindling, to turn your attention from the subject, and engage your mind upon something remote from the cause of irritation. You may in every case recollect, if you endeavor to do it, some circumstances of mitigation. If it be some accidental inconvenience which vexes you, it might have been far more vexatious or severe, and some advantages you can find to result from every disappointment and evil. If another has offended you, perhaps the offence was provoked, and why will you blame him? or if it were wanton, will you not pity the weakness or the vice of him who is willing to inflict it? Is there no point of his character which you can contemplate

with respect and approbation? Is there no benefit you have received from him, which then should rise to your remembrance? If no view like this can soothe you, yet remember him as frail, exposed, and soon to die. How rapidly are you, and all who injure and all who bless you, passing away, and how soon shall you all sleep peacefully together in the dust!

It is very important, if you would acquire an habitual control of temper, to restrain resolutely all expression of it when irritated. The expression of any disposition always gives it strength; your temper is not soothed, but its power is much increased, by giving it vent in reproachful words or injurious retaliations. Guard, then, your tongue and your hands when the foul spirit is rising in its strength; and by first acquiring the power of restraining its expressions, you will soon be able to control the temper which prompts them.

There is one consideration which will always tend to soothe you. When others offend you, consider how often you may have wounded them, and how much you need their forbearance and pardon. And above all, consider in what need you ever stand of the forgiveness of God. Let that solemn declaration of our Saviour come home to your mind: "If ye forgive not men their trespasses, neither will your heavenly Fa

ther forgive your trespasses." Remember what you have implored of God when you have prayed; "Forgive me my debts, as I forgive my debtors."

The most effectual means of acquiring a command of temper, which shall be habitual, firm and permanent, is to cherish that spirit which these passages imply. Endeavor to acquire and maintain greater tenderness of conscience with respect to your own faults, a more contrite sense of your deficiencies and sins in the sight of God, and more fervent feelings of benevolence towards all around you. When these dispositions are habitual, your temper will not be so quickly excited, and considerations which soothe and subdue you, will instantly arise to check and counterbalance its impulses. And these are dispositions, most favorable to the general improvement of the christian character, and enjoined as indispensable qualifications for that better world, where love and peace reign for ever.

EVIL SPEAKING.

THE only other species of evil speaking which I would particularly mention, manifests, I know not whether most of weakness, or of depravityit is the practice of flinging ridicule and reproach

on others, for sincerely performing their duty. We sometimes find men so lost, not merely to regard for their own characters, but to the very sense of all that is pure, and reverend, and amiable in moral excellence, as to delight in throwing contempt and scorn on the venerable forms of holiness and sanctity. The higher a character rises above them, the nearer it approaches the image of God, the more deeply steeped in gall are the censures thrown against them. It is true, that depravity like this, we find only amongst the most profligate of men. But there is a habit far more prevalent-the same in nature, though not in degree. I mean the habit of speaking with ridicule of those who are willing boldly to stand forth in the performance of religious duties. We see this disposition often manifested, not merely in open avowals of jealousy, and dislike, and contempt; but in the more dangerous modes of sarcasm, jest, and sneer. We see it striving to render the character of piety and devotion ridiculous, by connecting with it some ludicrous association, by presenting it in views of weakness and infirmity, and in circumstances of awkwardness, absurdity, and error. There is no one of a pure mind, or elevated feelings, who could ever indulge for a moment a practice like this, or who could listen to it without deep disgust and sorrow. That sense of religion must indeed be very