temper is the real temper of a chriftian; and approaches very near the greatest perfection, which in this mortal life we can attain.

As this is a duty then, without which, in every sense of the words, we cannot obtain the kingdom of heaven, we see the neceffity of getting the better of the prejudices of the world, and of bringing our hearts, difficult as the duty is, to the practice of it. It may be difficult-no doubt, it is difficult -when we are injured, to keep down our refentment. So it is to conquer the wrongneffes of many other paffions, and appetites. But I am not at present entering into the ease or difficulty of these things. It is my part only just to tell you what the gospel requires; and if you think it requires more from you, than its promises are worth, you have your option, and must take your

own way.

To thofe however, who fee the force of what hath been faid, I fhall only add, that to forgive an injury, is a way of giving God a proof of their being in earnest, which is in every body's power. The lowest among you may practise this duty, as well as the higheft. It is not every one, who is able to fhew his religion by giving charitably to

the poor; or doing kind offices to others; but we may all thew it, if we please, in a still better way, by forgiving our enemies: affuring ourselves there is nothing we can do, which is of more value in the fight of God; or more interefting to ourselves: for if we forgive men their trefpaffes, our heavenly Father will alfo forgive us: but if we forgive not men their trefpaffes; neither will our heavenly Father forgive our trefpaffes.

SERMON XLII.

ACTS, viii. 22.

PRAY, THAT THE THOUGHTS OF THINE HEART MAY BE FORGIVEN.

N the firft general perfecution of the church

ON

at Jerufalem, the difciples fled into various parts; and among other places to Samaria. Here St. Peter met with Simon Magus; and gave him that severe rebuke, of which the text makes a part. Pray, fays he, that the thoughts of thine heart may be forgiven.

What the particular thoughts of his heart were, we are not told. One of them only is recordedthat the power of beftowing the Holy Ghost might be purchased by money. This however is a fufficient key to other thoughts of his heart, fome of which might probably run in a manner like this.

"What occafion is there for the very difinterested behaviour of the apostles? Why may not the ministerial office mix a little reward with it? A fortune in the hands of a good man, is a bleffing to fociety. And what a noble fortune might be raised by the power of bestowing the Holy Ghoft? What numbers would wish to purchase?"

It can be no great injury to the character of Simon Magus to suppose he reasoned in a manner like this. As he offered money for the gift of the Holy Ghost, he certainly meant to turn it to a worldly account. He would not otherwise have taken a worldly method of obtaining it. We hope however, from the fequel, that he repented at last.

But the thoughts of Simon Magus, be they good, or bad, are of little concern to us. We use him only as an example. Our concern lies nearer home. We have all, I fear, too much reason to apply the apostle's advice to ourselves; and to pray to God, that the thoughts of OUR hearts likewife may be forgiven. Without much recol. lection I fear, we all feel conviction enough on this head.

That my remarks may be the more useful, I fhall put them into method by confidering, first, in what way our thoughts are most apt to mislead

us

us-fecondly I fhall fhew the wickedness that attends bad thoughts ;-and thirdly, mention some helps, that may affift us in getting the better of them.

I fhall first fhew you, in what way our thoughts are most apt to mislead us.-The inclinations and pursuits of men are various; and according to these their thoughts take their courfe. But there are three principal channels, in which the thoughts of worldly men are fuppofed commonly to runcovetousness, ambition, and pleasure.

The covetous man, fuch as we suppose Simon Magus to have been, is continually intent on schemes of gain-laying himself out, how he may best procure wealth-contriving how to overreach an inadvertent neighbour-how to tranfact fome piece of knavery fo artfully, as to escape discovery-or how to take an advantage, which the law cannot touch. Perhaps he may have fome little remains of confcience left. His thoughts are then bufied in contriving excufes, and evafions, to reconcile it with his wry practices. If the lawfulness of an action do not appear, he goes upon the reasonableness of it; and if the reasonableness