ON THE GOVERNMENT OF THE TEMPER. A fretful temper will divide Better is a dry morsel and quietness therewith, than a house full of sacrifices with strife. The influence of the temper is more silent and imperceptible than that of passion; it operates with less violence, but, as its operation is constant, it produces effects no less considerable. It will be readily admitted that some, by the original frame of their mind, are more favourably inclined than others towards good dispositions and habits. But this affords no justification to those who neglect to oppose the corruptions to which they are prone. If, in place of checking, we nourish that malignity of disposition to which we are inclined, all the consequences will be placed to our account, and every excuse from natural constitution be rejected at the tribunal of Heaven. One of the greatest blessings and most material requisites to the proper discharge of our duties is a contented temper. For a fretful and discontented temper renders one incapable of performing aright any part in life. It is unthankful and impious towards God, and provoking and unjust towards men. Subdue pride and vanity, and you will take the most effectual method of eradicating this distemper. You will then take in good part the blessings which Providence is pleased to bestow, and the degree of favour which your fellow-creatures are disposed to grant you. From an humble and contented temper will spring a cheerful one. This, if not in itself a virtue, is at least the garb in which virtue should be always arrayed. At the same time, the cheerfulness belonging to virtue is to be carefully distinguished from that light and giddy temper which characterises folly, and is so often found among the dissipated and vicious part of mankind. Their gaiety is owing to a total want of reflection, and brings with it the usual consequences of an unthinking habit-shame, remorse, and heaviness of heart in the end. The cheerfulness of a well-regulated mind springs from a good conscience and the favour of heaven, and is bounded by temperance and reason. It makes a man happy in himself, and promotes the happiness of all around him. It is the clear and calm sunshine of the mind illuminated by piety and virtue. It crowns all other good dispositions, and comprehends the general effect which they ought to produce on the heart. HOW A PHILOSOPHER CONQUERED A BAD TEMPER. I remember a story of Socrates, who was one of the greatest philosophers among the heathens, and who was celebrated for mildness, patience, and evenness of temper. Fewer men had greater trials than he, both from the perverseness of his wife and the ingratitude of his country; yet he was never seen with a cloud on his brow. A certain physiognomist—that is, one who professes to judge of a person's natural temper and disposition by the features of his countenance-was requested to give his opinion of the character of Socrates. Having examined the . lines of his countenance, he hesitated in giving an opinion; for,' said he, 'your established character gives the lie to my science.' He was urged to speak his mind freely, and declared that the countenance of Socrates indicated much natural peevishness, irritability, and stubbornness. The friends of the philosopher reproached the physiognomist with ignorance and mistake; but Socrates himself declared that his native temper fully corresponded with the description given; and that it was only by dint of severe discipline he had gained such an ascendency over it, and was enabled to maintain such a degree of mildness and forbearance—a proof that something may be done with the worst of tempers by proper management. ON THE GOVERNMENT OF THE TONGUE. Sacred interpreter of human thought, How few respect or use thee as they ought! But all shall give account of every wrong, Who dare dishonour or defile the tongue; Who prostitute it in the cause of vice, Or sell their glory at the market price; Who vote for hire, or point it with lampoon, The dear-bought placeman, and the cheap buffoon. An unrestrained talkativeness or wantonness of speech is the occasion of numberless evils and vexations in life. It begets resentment in him who is the subject of it, sows the seed of strife and dissension amongst others, and inflames little disgusts and offences, which, if let alone, would wear away themselves. It often has as bad an effect upon the good name of others as deep envy or malice. The tongue, used in such a licentious manner, is like a sword in the hand of a madman. It is employed at random; it can scarce possibly do any good, and, for the most part, does a world of mischief; and implies, not only great folly and a trifling spirit, but great viciousness of mind, great indifference to truth and falsity, and to the reputation, welfare, and good of others. In the use of the tongue we should be guided by Ist. The law of Prudence. This condemns idleness and folly; for no one has a right to talk nonsense. It condemns also all that is impertinent and unsuited to the place and company, and the season. A wise man's heart discerneth both time and judgment.' A word fitly spoken, O how good it is! It is like apples of gold in pictures of silver.' 2nd. The law of Purity. This forbids all ribaldry, and, not only everything that is grossly offensive, but all indecent allusions and insinuations, however artfully veiled. 'But fornication and all uncleanliness, let it not be once named among you.' 3rd. The law of Veracity. This condemns everything spoken with a view to deceive, or spoken so as to occasion deception, which may be done by a confusion of circumstances, by an omission of circumstances, by an addition of circumstances. C Wherefore, putting away lying, speak every man truth with his neighbour, for we are members one of another.' 4th. The law of Kindness. This condemns all calumny and tale-bearing, the circulation of whatever may be injurious to the reputation of another. This requires that if you must speak of another's faults, you do it without aggravation; and that you do it, not with pleasure, but with pain; and that if you censure, you do it as a judge would pass sentence on his son. 'Let all bitterness, and wrath, and anger, and clamour, and evil-speaking be put away from you, with all malice.' 5th. The law of Utility. This requires that |