anger is better than the mighty; and he that ruleth his spirit, than he that taketh a city. More honour is due to him than to an Alexander, or a Cæsar: a rational victory is more honourable than a brutal one. To govern an enemy within us is more glorious than to kill an enemy without us: the former is certainly more difficult than the latter. To quiet intestine broils, to still an insurrection of passions in our own bosoms, is a harder and a nobler effort than to trample on an outward oppressor. 3. Let us ever remember, that passion has a direct tendency to trouble the understanding, and darken the mind.-The fumes which arise from a heart boiling with anger, becloud reason: nothing is in reality what it appears to be in that unhappy moment. Perhaps no two persons can differ more from each other than the same man differs from himself, when heated with anger, and when calm and composed. If wrath bear rule, our judgment of the case before us can neither be sound nor true: the consideration of this should excite us to be continually on our guard. There cannot be a greater proof of the tendency of passion to blind the mind, than the disposition an angry man generally discovers to justify his extravagance. "I do well to be angry," is the language of most when their minds are heated. Certainly Jonah could not think so when his mind was cool, and when he poured out his soul in humble supplication to God. There is nothing said or done in anger but it may be better said, and better done when the storm is over. 4. Let us consider that anger indulged may do us more mischief than he that offends us. He that can endure to have his bosom torn, and his peace of mind destroyed by this passion, might with much more ease overcome an injury, and possess his tranquillity of mind. It is a thousand times better to suffer two injuries than to revenge one. If any man smite thee on the right cheek, turn to him the other also. To preserve our spirits calm, easy and innocent amidst injuries and insults, is honourable to ourselves, to God, and his cause. An angry man, to justify his own resentment, magnifies a slight offence, and sets it forth with every possible circumstance of aggravation. It is much the wiser part to extenuate and qualify the provocation; to suppose that it was an oversight, that there is no harm done, or at most, that there was none intended. When the disciples of Jesus slept in the garden while their divine Master was in his agony, he gently rebuked them: Could ye not watch with me one hour? Yet he kindly made this allowance for the infirmity of nature: The spirit indeed is willing, but the flesh is weak. 5. Let us consider the circ mstances of the person who has offended us.-Is he a child? His youth will plead in his defence. Is he an aged person? Allowance must be made for his years and infirmities. Is he poor? His poverty should move our compassion. Is he rich? His wealth lays him under a temptation to forget himself. Is he a wise man? Let respect for his abilities soften our resentment. Is he a weak and foolish man? He knows no better. Is he a wicked man? We need not wonder at his ill-treatment of us; it is his general character. He fears not to offend God; and why should we think it strange that he offends us? Is he a good man? It is pity to harbour resentment against a worthy character. To contend with our equals is dubious; with our superiors, is madness; with our inferiors, is meanness. When Pisistratus was reviled by a drunkard inflamed with wine, his attendants urged him to avenge the insult: but the chief replied, that he was no more moved with his reproaches than he should have been with a blind man who had happened to run against him without design. 6. Let us keep in memory our own errors and follies. We resent the miscarriages of others, because we forget our own. When I am informed that a man has spoke evil of me, let me recollect whether I have not given him just occasion so to do. If another treats me with disrespect, before I kindle into resentment, let me remember how I have treated others. Clemency and kindness may melt the heart of an enemy, and transform him into a friend. And a ready forgiveness of an offence committed by an intimate friend, will strengthen the ties of his friendship towards us. When any one offends us, it may be proper to reflect, that we ourselves either have done, or might have done the like. We use long forbearance towards ourselves, and are always ready to excuse ourselves: let us learn to love our neighbour as we love ourselves. We have been guilty of a thousand miscarriages towards those with whom we have to do. We wish them to bear with our infirmities; let us remember that divine rule: As ye would that men should do to you, do ye even so to them; for this is the law and the prophets. Sure we should not be so hot in resenting the faults of others, since we have so many of our own. -A 7. Neither is it enough for us to bear in mind our offences directly committed against our fellowcreatures; we should also remember, and be deeply humbled for our sins against God.deep sense of sin, and inward shame, are inseparable from a penitent frame of heart. A view of what passes in our own hearts, and of the miscarriages of our lives, tends greatly to subdue haughtiness of spirit; and consequently makes it easy to pass by those provocations which set the proud and self-admiring all on a flame. The truly penitent are not readily moved to resentment, or kindled into passion, whatever is said of them or done to them. A man truly humble for his sin before God, will be ready to reflect, when a provocation to wrath is before him, "The heart-searching God knows all my foolishness, and that I am deserving of far worse treatment.". This inducement to suppress anger, the apostle Paul urges in all its force. He founds his exhortation to guard against every violation of the law of meekness, solely on the sinful state in which we are all by nature: Put them in mind, says he to Titus, to be gentle, shewing all meekness unto all men: for we ourse‹ves also were sometimes foolish, disobedient, deceived, serving divers lusts and pleasures, living in malice and envy, hateful and hating one another. 8. Let us every evening review the conduct of the past day, and see what progress we have made in meekness and patience." When the candle is withdrawn, (says the heathen moralist,) I review the day that is past, and ruminate on my words and actions. I hide nothing from myself; I let nothing escape me. In that dispute, I say to myself, I was too warm, I spoke rashly; I will hereafter be more cautious. I admonished a friend; but doing it with too much severity, I offended instead of reforming him." "I resented an injury, (may the christian say) but I did it with so much heat, that my own mind was thrown into tumult |