cerity. It might easily be inferred that our zeal was selfish, that our views were sinister, and that our resentment did not arise from a just sense of the evil of sin in its own nature. Let nothing be done through partiality.

2. It should be attended with pity and sympathy. It has been observed, that even when a public ruler puts the vengeance of the law in execution, and takes away the life of a malefactor for the good of the rest of the world, it should be done without the passion of private anger. He should rather exercise his own pity to the offender, even when he condemns him to die, and makes him a sacrifice to the public vengeance. If private persons then so far give way to resentful passions, as to divest themselves of pity and sympathy towards an offender, they know not what manner of spirit they are of. The apostle Paul highly resented the conduct of some who were enemies to the cross of Christ, whose God was their belly, who minded earthly things, and who gloried in their shame: but at the same time, his resentment was tempered with such a degree of pity and compassion, that the very mentioning of their names drew tears from his eyes. Phil. iii. 12.

Our reproofs and admonitions, though plain and faithful, should be tender and affectionate. The nature of the case may sometimes make it neces~ ·

sary to reprove with warmth; yet we should never do it with unfeeling resentment. Restore such a one in the spirit of meekness, considering thyself, lest thou be also tempted. It is needful to be cautious, lest sinful anger shelter itself under the cover of zeal against iniquity. The wrath of man worketh not the righteousness of God. A tongue set on fire of hell is not likely to promote the cause of heaven. To a man overtaken with a fault, we should shew that sympathy, kindness, and tenderness of heart, which we could wish might be shewn to us in a similar case. When we are clearly and fully convinced that there is just cause for our resentment, we should, as much as possible, let it appear that our anger is directed against the sin of the offender, rather than against his person.

3. It should be attended with proper arguments and endeavours to convince and reform.-When a man grows so violent against his fellow-creature as to seek and contrive to bring evil upon him, without any design or endeavour to reclaim him from his misconduct, it is properly termed revenge: this is always criminal. The laws of christianity entirely forbid such a disposition. Recompence to no man evil for evil. Avenge not yourselves, but rather give place unto wrath; for it is written, vengeance is mine; I will repay, saith the Lord. Be not overcome of evil, but overcome evil with good. Before we give way to our angry passions, we

should take time to consider, as has been observed, whether there be any real offence committed, or any injury done; and whether it were accidental, or done with deliberate design. Things appear to a ruffled and heated mind very different to what in reality they are. When Julius Cæsar was affronted, he repeated the alphabet before he would open his lips to speak on the occasion. A little deliberation may set things before us in a just light. If indeed we find on reflection, just cause for resentment, let that resentment be tempered with the kindness of friendly admonition. Let the offender see that we have his good at heart, and that all we wish to obtain is his conviction and reformation. We should not eagerly contend about matters of little moment, nor be unguarded and intemperate in our zeal.-The heathen moralist observes that we should endeavour to reclaim an offender, not by the violence of anger, but by forcible, yet friendly admonitions: for surely the physician will not be angry with his patient whom he wishes to recover. Socrates finding his resentment too keen against his servant for an offence he had been guilty of, first corrected himself for that heat of temper which his philosophy taught him to condemn, and deferred the attempt to reclaim the delinquent to a cooler hour. This precaution was truly commendable, and worthy to be imitated by those who call themselves christians.

4. It should be attended with no rash or unwarrantable words or actions.-When anger rises to a high degree, it swells into wrath, fury, and rage in that state it is termed a short madness. The furious man rages like a wild bull in a net; reason quits the helm: and some, by an excessive indulgence of this temper, pour out the most horrid language, fling about every thing that comes in their way, and act in other respects, for a time, the part of madmen. Nay, it is recorded of some, that they have cherished this phrenzy so far, as that they have actually grown distracted. Furious anger, say some philosophers, is the boiling of the blood about the heart, the fumes whereof rise so fast into the brain, that reason is for a time dislodged.

If we have just cause to be angry, which is far from being so often the case as we are ready to suppose, discretion should teach us to guard our tongues and our hands, till there be no danger of running into indecencies: we should give our anger time to cool. Plato said once to his servant, who had been greatly wanting in his duty, "I would v beat thee but that I am angry." The passionate man is provoked on every trivial occasion, and sometimes vents his rage in fierce vociferations, furious threats, and cutting reproaches. It is true his rage often fumes away in outcries of injuries done him, and protestations of vengeance: but if a child, a lackey, or an apprentice, be the object of

his resentment, he will not be sparing of his blows, nor merciful in the use of the cane.

While we are in this world of sin and disorder, we must meet with provocations: but the frailty of the weak, the omissions of the negligent, the follies: of the imprudent, and the levity of the fickle, should not so far ruffle our spirits as to cause us to use. rash words, or to break forth into sudden acts of violence.

What meaneth the heat of this great anger? If fire be not kept in its proper place and degree, it may do great mischief to ourselves and those about us. Anger is fire, and may be serviceable under due regulation: but it requires strong restraints. Behold how great a matter a little degree of immoderate anger kindleth! When this passion is unguarded, it is the great disturber of human life,, the enemy of private tranquillity, and of public happiness. The wise man tells us that anger is outrageous; when it rises to a high degree, it is like a breaking out of waters. It breaks through the bounds of reason, of conscience, of the laws of God and man, of friendship, and even of natural affection; as in the case of Cain, who slew his brother. Cease from anger, therefore, and forsake wrath; fret not thyself in any wise to do evil.

What a frightful and odious spectacle is the man who delivers himself up to the tyranny of his vio