in himself, and disagreeable to all around him. This species of anger is most apt to infect those of irritable feelings, and arises from a debilitated state of the nervous system.-A third sort of anger which is the most unwarrantable, is that which a person cherishes for a long time against those who have offended him; and which inclines him to forbear all friendly intercourse, till at last it settles into deep-rooted malignity. This unhappy temper is superinduced upon a gloomy and sullen cast of mind, and is one of the most diabolical to which human nature is subject, rendering the person who indulges it detestable in the sight of God and man.

This passion in all these modifications, is more or less of an unjustifiable nature; since it tends to create dissention and strife, among those who should entertain sentiments of mutual good will. For, as we must live together in society, we should render our intercourse as agrecable as possible; whereas anger separates even chief friends, by bad humour, reproachful indignities, and uncharitable treatment. Therefore, all passionate vehemence, querulous irritation, and sullen moroseness, should be constantly checked by every one who is addicted to this passion. It is not indeed possible, nor is it required of us, to suppress emotions of anger altogether; for, as it is an original principle in our nature, its indulgence must be allowable, when governed by the dictates of reason and religion. Let us therefore inquire, in what respects we may be angry, and sin not against the laws of God, or the interests of man. There are some occasions, when we do well to be angry, and to express our feelings in a determined manner. Thus, whenever any action of a wicked and atrocious nature is perpetrated by one with whom we are connected; it is our duty to manifest our displeasure at his unworthy conduct. When the impious dishonour God and religion, by their blasphemous attempts to revile those sacred truths which we revere; and when the vicious trangress those righteous laws which should regulate their conduct, we should discover our disapprobation of such vile persons, by indignant detestation. When we observe instances of cruelty, in

justice, perfidy, ingratitude, or calumny, committed by others; we cannot help being displeased at those who are guilty of such outrageous acts of wickedness. When also parents witness the misbehaviour of their children; or masters the folly of their servants; they are justified in reproaching them for such improprieties, and warning them against a similar behaviour for the future. When any, over whom we have influence, fail in the performance of some special obligation; we may justly remonstrate with them on the baseness of their conduct, and endeavour to bring them to a better mind. And when the froward or impertinent provoke us by personal indignities; we are called on by the law of self-defence, to assert our honour, and repel with spirit such insolent aggressions. On these and similar occasions, we may be angry and sin not.

But while persons of such characters deserve our marked disapprobation; yet there are others against whom the indulgence of anger is not allowable. Thus, our superiors, from their station of life, claim exemption from those expressions of displeasure, which we may use with propriety towards our inferiors, over whom we have a right to exercise authority. However much they are to blame, yet we cannot with safety impeach their conduct; since we have not sufficient influence to reclaim them, and can only excite their vengeance against us, without producing any good effect. Therefore it is the part of wisdom to suppress our anger against our superiors, and have recourse to other methods for obtaining redress of the grievances which we suffer from their oppression. In like manner, our benefactors and friends are persons, against whom we should be slow to exhibit any symptoms of wrath and indignation. If we have received favours from certain individuals, we should always retain a sense of their kindness; and not suffer an act of indiscretion of which they may be guilty, to obliterate the remembrance of their former friendship. We should make allowance for accidental changes of humour on particular occasions; without being exasperated at some trifling offence, of which in their cooler moments they

would not be capable. And if we wish to retain their affection, we should deem any impropriety in their behaviour towards us unworthy of notice; and suppress all expressions of resentment, lest they occasion a breach of that brotherly love, which should subsist betwixt persons attached to each other by mutual affection.-Another sort of persons, against whom anger is not allowable, are those whose spirits are easily depressed, by the least harshness of demeanour, or severity of treatment. We perceive how much some of our domestic relatives are affected by any indication of displeasure; and may be persuaded, how inhuman it is to occasion uneasiness to others by our ill-timed and unreasonable anger. Let us therefore avoid such behaviour and expressions, as are the source of vexation of spirit to them with whom we are connected. Not less necessary is it, to forbear provoking those of an irritable temper, if we would maintain “the unity of the spirit in the bond of peace." There are persons with whom we have daily intercourse, who will not bear reproof, without being inflamed with the most violent resentment; yet they will listen to calm representations, and be thereby induced to comply with our wishes. To such therefore we should condescend, by humouring their tempers, which will be a means more successful with them, and more agreeable to ourselves.

There are others who may seem to deserve our indignation; but who, from accidental circumstances, should be exempted from it. Thus, children are often guilty of small improprieties; yet their years and understandings render them excusable; or if they are sufficiently instructed in the knowledge of their duty; still the levity peculiar to their age should be some apology for their misbehaviour. And therefore it would be unwarrantable to exhibit those symptoms of anger against them, which might be even allowable towards others.-In like manner, persons of inferior stations, who, from their birth and education, are not acquainted with the rules of propriety, may commit many acts of imprudence, for which we imagine we do well to be angry; whereas the least consideration would convince us that they are objects of com

passion, rather than of censure, and that we should overlook their faults, and teach them to amend them, instead of reproaching them in the spirit of bitterness and indignity. Thus, in these various respects should our anger be suppressed, when it is excited by such persons as have now been mentioned; thus should we cultivate "meekness and long-suffering, forbearing one another, and forgiving one another."

But not only are there certain persons, against whom our anger is not allowable; there are also seasons when we should carefully guard against its indulgence. It is in most cases improper to yield to the immediate impulse of this passion; since our feelings being roused by the conception of an injury, prompt us to speedy vengeance against the aggressor. At such a time, we never think of enquiring whether there is just occasion for entertaining sentiments of retaliation; but proceed to execute the fierceness of our wrath, without suffering ourselves to view the offence in a cool and dispassionate manner. If we did so, we would in general be convinced, that the cause of our anger is perhaps unfounded altogether; or at least not so worthy of resentment as we at first supposed. Therefore, if we would be innocent from great transgression, it will be our wisdom to delay our expressions of displeasure, till we have had time for cool reflection; and enquiring into the circumstances of the case about which we are concerned. For this purpose, it

has been recommended as a useful rule, to direct our attention for a little to some other subject, by which the ferment of the animal spirits will be gradually abated; and we can then return with greater composure to the consideration of the injury committed by another, and be enabled to judge not according to the appearance, but judge righteous judgment. Thus, "let us be swift to hear, but slow to speak, slow to wrath."-Another season, when anger is injudiciously indulged, is, whenever it is apt to excite such commotion in our minds, as to render us incapable of performing any necessary duty to which we are called; or instigate us to unsuitable treatment of those with whom we are connected.

How un

becoming is it, to be so inflamed with violence, that we cannot with propriety engage in acts of devotion, in our secular employments, or in domestic intercourse, without a degree of agitation which renders us unfit for the execution of these important offices. And how careful should every one, who is addicted to anger, be, to study the proper time and manner of giving vent to his feelings, that they may not disturb his own peace, nor occasion disquietude to others around him.

It often happens, that persons disagree in company, and carry their altercation to such a pitch, that all who are present feel the effects of such ill-timed contests. Such conduct is both an insult to those among whom we are introduced, and a glaring breach of decorum, indicating on our part a total want of self-government. Every one, therefore, who has any regard to his own reputation or the feelings of mankind, will avoid disagreement with others, at so unseasonable a juncture; and as much as lieth in him converse peaceably with all men.-But even though we should have the prudence to remonstrate with our adversary at a proper season, and tell him of his fault in private; yet he may be under the influence of some vehement passion or unreasonable prejudice, which renders him averse to hear our admonitions, or make such concessions as we require. In this case, our discretion should teach us to defer our anger till it can be applied with a better effect, and produce a mutual understanding and reconciliation. And if we find him sensible of his misconduct, let us freely forgive him, and return to those habits of good agreement, which ought to subsist among men who should dwell together like brethren in unity.-A last instance of the improper indulgence of anger is, when it continues so long as to settle into a feeling of irreconcilable hatred. The first emotions of this passion are not easily suppressed; especially if our temper is irritable, and the provocation we receive appears considerable. But when we have allowed time to soften the violence of resentment, reason to alleviate the extent of the injury, reli gion to persuade us to forgive the offender, and yet remain vindictive and implacable; we discover a spiteful