of Paul, and another I am of Apollos, our continual aim should rather be, by the exhibition of a Christ-like deportment, to be esteemed as sincere and genuine followers of Christ. So the apostle saith, "Let this mind be in you which was also in Christ Jesus: who being in the form of God, thought it not robbery to be equal with God, but made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men: and being found in fashion as a man, he humbled himself and became obedient unto death, even the death of the cross." And, in these sufferings, how exemplary that spirit he recommends to all his followers. "He was oppressed, and he was afflicted, yet he opened not his mouth; he is brought as a lamb to the slaughter, and as a sheep before her shearers is dumb, so he openeth not his mouth." "Wherefore let us lay aside every weight, and the sin which doth so easily beset us, and let us run with patience the race that is set before us, looking unto Jesus the author and finisher of our faith ; who for the joy that was set before him endured the cross, despising the shame, and is set down at the right hand of God. For consider him that endured such contradiction of sinners against himself, lest ye be wearied and faint in your minds." How important then is it, that this disposition of the meek and lowly Jesus, who was holy, harmless, and undefiled, should be found in all his followers, "For," adds the apostle, "If any man have not the spirit of Christ,

he is none of his."

2. The rule of Christian temper and spirit is the evangelical law of Christ. This we find in the precepts that Christ himself gave during his personal ministry, and also in the directions of his inspired apostles as preserved in the writings of the New Testament. These "Scriptures," now forming one book, constitute the Christian's statute book, his authoritative rule for the government of his conversation; and in the observance of which he is fully entitled to all the privileges of the church of Christ.

The principal portion of the instructions which Christ gave respecting Christian deportment is found in the admirable "sermon on the mount." Here "He who spake with authority, and as never man spake," blessed the humble, the meek, the merciful, the peaceable, and the pure. Here are tempers and dispositions of mind to be cultivated, which are opposed to much that obtain credit in the world. The code of worldly honour would ignore the principal virtues that are here commended. Men of spirit, as they are called, would pronounce the individual guilty of meanness who would receive an insult without resenting it; or convict him of cowardice, who would promote reconciliation by humbling himself; or brand with folly the man who should spend his goods to feed the poor, or support with liberality objects of piety and good-will; but in the sight of God, "a meek and quiet spirit is of great price."

In the admirable exposition of the Divine law, and republication of the precepts of morality, contained in "the sermon on the mount," anger in its mildest forms is forbidden; that is, the expression of wounded pride and self-esteem which vents itself in hasty recri

mination, and violent words with defamatory and vilifying speeches. "But I say unto you, that whosoever is angry with his brother without a cause shall be in danger of the judgment; and whosoever shall say to his brother, vain fellow! shall be in danger of the council; but whosoever shall say, thou fool, shall be in danger of hell-fire." If any cause of offence exists, reconciliation is to be sought without delay; and, that too not merely when we have somewhat against our brother, but, also when our brother hath somewhat against us. Hatred and revenge are also equally forbidden. "Ye have heard that it hath been said, Thou shalt love thy neighbour, and hate thine enemy. But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you and persecute you." The whole essence of Christian conduct is summed up in the golden rule "Therefore all things whatsoever ye would that men should do to you, do ye even so to them, for this is the law and the prophets." And all these instructions were delivered with authority. If therefore we would know what spirit we are of, we must try our spirits by this law of Christ.

In accordance with these directions, are the teachings of the inspired apostles, whose words are equally the rule of Christian life with the commands of Jesus. St. Paul says, "Be ye kindly affectioned one to another with brotherly love, in honour preferring one another. Bless them which persecute you, bless, and curse not. Be of the same mind one toward another. Mind not high things, but condescend to men of low estate. Recompense to no man evil for evil. If it be possible, as much as lieth in you, live peaceably with all men. Dearly beloved, avenge not yourselves, but rather give place unto wrath. Be not overcome with evil, but overcome evil with good." "Let all bitterness, and wrath, and anger, and clamour, and evil speaking, be put away from you, with all malice; And be ye kind one to another, tender-hearted, forgiving one another, even as God, for Christ's sake, hath forgiven you." 66 Put on therefore, as the elect of God, holy and beloved, bowels of mercies, kindness, humbleness of mind, meekness, long-suffering: Forbearing one another, and forgiving one another, if any man have a quarrel against any; even as Christ forgave you, so also do ye. And above all these things put on charity, which is the bond of perfectness." St. James saith "My beloved brethren, let every man be swift to hear, slow to speak, slow to wrath. If any man among you seem to be religious, and bridleth not his tongue, but deceiveth his own heart, this man's religion is vain." St. Peter adds, "Finally, be ye all of one mind, having compassion one of another. Love as brethren. Be courteous. Be pitiful; not rendering evil for evil, or railing for railing, but contrariwise blessing, knowing that ye are thereunto called that ye should inherit a blessing." Of such instructions as these we ought not to be ignorant, for these teach us what manner of spirit we should exhibit. "The fruit of the Spirit is love, joy, peace, long-suffering, gentleness, goodness, meekness, and temperance;" and these stand opposed to the works of the flesh, amongst

which are "hatred, variance, emulations, wrath, strife, and seditions." Having studied our model and rule, to know what manner and spirit we ought to be of, we shall be prepared to enter into an examination of

II. THE TEMPERS AND DISPOSITIONS OF MIND CONTRARY TO

THE SPIRIT OF CHRIST.

The existence of evil and sinful tempers is an evidence of the fallen and degenerate state of man. Evil is the result of disordered passions. No disposition or quality of the mind is evil in itself; but the moral disorganization of man renders our passions evil by their wrong exercise. A great variety of unholy passions are found in man; but Divine grace is designed to rectify and sweeten, to mollify and soften, until the moral malady is healed, and every feature, and every trait of character is lovely and of good report. Regeneration does not create or destroy any faculty of the mind, but it regulates and hallows its powers, that thereby they may be pleasing in the sight of God, and act in promotion of the Divine glory. Yet, alas! too many professors are like the crab stock that has received the better graft, which still puts forth the sproutings of its original and bitter nature. After all our care, an evil offshoot may sometimes appear. How much need we have to beware lest these evil branches destroy the graft of grace which we have received. Observe

1. Angry and passionate tempers are contrary to the spirit of Christ. Anger boils in the heart, and passion distorts the countenance of many. Wrath has flashed lightnings from the eye, and the tongue has cast abroad its thunderbolts of vengeance, giving furious violence to the uplifted arm, whilst acts of mischief and cruelty have been scattered like fire-brands with indiscrimination on every hand. How unlike the spirit of our Master, who though he was angry at sin, displayed no transports of rage; employed no means for revenge, but mixed his anger with grief for the sinner, and prayed for those his power could have crushed with the greatest ease. Surely if disciples of Jesus betray such violent and ungoverned emotions, they do not consider what spirit they are of, or they would guard with the greatest vigilance the issues of the heart, to prevent the betrayal of a temper so repugnant to the character of one who professes to follow the meek and lowly Jesus.

2. Peevish and irritable tempers are evil. Persons troubled with these may not be excited into ungovernable transports of rage, but they are soon drawn into sourness, moroseness, and fretfulness. Trifles ruffle them, and they vent their displeasure in long complainings and murmurings. They are difficult to please; and those who serve them would prefer the sudden burst of passion, which soon subsides, to the perpetual recurrence of the never-satisfied complaint. The one resembles the startling lightning's flash and thunder's peal, but the other is like the continual droppings of a very rainy day. This also is not a spirit of Christ. He was patient and enduringnot provoking, nor easily provoked. If any professed disciples of Jesus have this spirit, they must be sensible of its evil to themselves,

and of the unhappiness it occasions to others; and therefore must be convinced, that this is not a disposition creditable to their profession. 3. Hasty and inconsiderate tempers are not Christ-like. Such involve individuals in considerable difficulties. Some persons are frequently premature in forming their judgments, and hasty in uttering their opinions. Like Moses, they speak unadvisedly with their lips; they create a rod for themselves, and get into perplexities with other persons, from which they can hardly extricate themselves. Rashness has led many to say and do many things, which have afterwards occasioned them much sorrow. Censures on the conduct and opinions of others have been inconsiderately published abroad; and these falling like sparks upon combustibles, have occasioned the flames of contention, and the burning heats of jealousies and ill-will. It is this propensity to rash judgment that is most likely to prompt the desire of obtaining fire from heaven, to destroy those we have already rashly condemned. It occasions a tormenting feeling to its possessor when he cannot obtain the verdict of many to confirm his own rash judgment. And when the judgment is right, it is a wrong temper that would crush its opponent. This is an evil which abounds too much among all classes of men, and which often rashly condemns bodies of men. "Not content with being in the right ourselves, must find all others in the wrong. We claim an exclusive possession of goodness and wisdom; and from approving warmly of those who join us, we proceed to condemn with much acrimony, not only the principles, but the characters of those from whom we differ. We rashly extend to every individual the severe opinion which we have unwarrantably conceived of a whole body. This man is of a party whose principles we reckon slavish, and therefore his whole sentiments are corrupted. That man belongs to a religious sect which we are accustomed to deem bigoted, and therefore he is incapable of any generous and liberal thought. Another is connected with a sect which we have been taught to account relaxed, and therefore he can have no sanctity." Thus our hastiness and inconsideration render us like James and John when they condemned the Samaritans; but whom Jesus rebuked when he said, "Ye know not what manner of spirit ye are of." How well would it be for all such to take counsel of the clerk of Ephesus. "Ye ought to be quiet," saith he, "and to do nothing rashly. If ye inquire anything concerning other matters, let it be determined in a lawful assembly. For we are in danger to be called in question for this day's uproar, there being no cause whereby we may give an account of this concourse." Thus many quarrels would be prevented, and many strifes would cease.

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4. Obstinate and self-willed tempers are repulsive to Christian character. Persons possessing these dispositions, through real or fancied superiority in education or rank, are apt to look for implicit submission to their opinions or commands, whether right or wrong. They do not give full allowance to the right of private judgment in others, or do not consider each man's individual accountability to God. Such persons will not readily retract what they have once advanced; and in some cases will maintain their wrong position

contrary to conviction, and at the expense of integrity. Their will is to be law-their own selfishness their only rule-and their erroneous judgment the sole authority. To reason with such as are in this state of mind is fruitless, and expostulation a waste of words. Dogmatism and dictatorialism are contrary to the tempers which Christians should exhibit. "The servant of the Lord must not strive; but be gentle unto all men, apt to teach, patient, in meekness instructing those that oppose themselves; if God peradventure will give them repentance to the acknowledgment of the truth."

5. Proud and haughty, or envious and revengeful tempers, are repulsive to Christian character. Humility is a prominent trait in the temper of every real imitator of Christ. There must exist no proud conceit of superiority. No disciple should study to be the greatest. If he possess more abundant talents and qualifications than others, these give him no domineering superiority over the humbler and less instructed brother. Whatever he possesses he holds in trust for the mutual edification of the whole brotherhood. Even reproof to the fallen must be given in humble love, that we may not betray, by our manner, that spirit which seems to say, 66 Stand by, for I am holier than thou." If we show pride in appearance, or haughtiness of manner, or distant reserve, or supercilious disrespect, we forget Him who was meek and lowly, and who condescended to wash his disciples' feet. Lowliness and humility are characteristics of those who imitate Christ. On the other hand, if those persons that are superior in talents and outward condition are liable to haughty and overbearing tempers, those that are less endowed are liable to envious feelings. These have their origin also in pride of heart. If permitted to have frequent recurrence in the mind, they soon become habitual. Their tongues will be found perpetually dis paraging the excellences of the envied individual; and they will magnify the peccadillos of a look, or gesture, or tone, or word, or deed, into odious offences, and unpardonable crimes. Discontentment takes possession of the envious bosom. This spirit is a quarrelsome spirit. It quarrels with the dispensations of the Holy Spirit, who giveth to every man severally as he will. It overlooks what itself possesses, and underrates its own advantages, whilst exaggerating those of the envied brother. This is a disposition of mind opposed to the Gospel which condemns envy and discontent. A schismatical spirit is not that of Christ. It is the Head of the Church that appoints us our places-that supplies our qualifications-and if he sees it good to exalt one and humble another, the glory belongs to Him alone. But let none of us "glory in men. For all things are yours; whether Paul, or Apollos, or Čephas and ye are Christ's, and Christ is God's." "He that glorieth, let him glory in the Lord. For not he that commendeth himself is approved, but whom the Lord commendeth." "Let the brother of low degree rejoice in that he is exalted: but the rich in that he is made low." "But if ye have bitter envying and strife in your hearts, glory not, and lie not against the truth. For where envying and strife is, there is confusion, and every

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