were first led to that opposite grace of meekness and gentleness of spirit, so visibly displayed both in the Old and New Testament. We then considered that, contrary to the commonly received opinion of many good and able men, anger is itself a sin; that the supposition of its being a useful and nécessary feeling seemed to arise from a want of duly considering the new state of things under the Gospel covenant, the spirituality of its precepts, and the heavenly-mindedness required of those who would become true disciples of the meek and suffering Jesus. We then took up an answer to the cominon grounds upon which anger has been held to be not only not sinful, save in its excess, but useful and necessary under the present circumstances of man's existence. Afterwards we considered the examples adduced by those who hold anger to be lawful, from Scripture history, and concluded with a few practical observations. Let us now proceed with the subject, in considering anger as upheld by those who do not think that passion, save only in its excess, to be sinful.

The words of St. Paul, in his epistle to the Ephesians, "Be ye angry, and sin not," are urged by some as giving permission to the exercise of the passion, in due proportion and upon fit occasions. But it appears, upon con

sideration, to be according to the idiom of the sacred writers to speak of a thing as if to be done, when the intention of the writer shews that it is meant only as if it be done-a positive injunction, according to our language, but used merely hypothetically according to the ordinarily received rules of Hebrew criticism, and which also hold in the case of the Hebrew-Greek writers of the New Testament. Thus in regard to the words of St. Paul: He knew that man is daily tempted, more or less, to the indulgence of some one bad passion or other; and therefore, in reference to the passion of anger, he guards' us against it :—If ye be angry, ye will be exposed to anger, check it instantly; remember the Gospel precepts of meekness, humility, and submission to injury; and so strive against the passion, as not to give it strength within, nor utterance without.

Let it not be said, that if the mental qualities of meekness and gentleness of spirit, in opposition to that quick susceptibility of feeling which the world approves, but the humbled Christian prays and strives against, were to be thus cultivated by all, human action would become paralyzed, and the best energies of the mind sink into a lethargic and useless inactivity. This consequence by nó means follows. There is a proper stimulant to promptitude and vigour of action in the

high sanctions which faith, and hope, and charity will give, iar more durable, and, in itself, good; and which, unbiassed by questionable feelings of any kind, is well calculated to excite the utmost zeal and firmness under all the pressing and active duties of our pilgrimage. The sincere and devoted follower of the meek and lowly Jesus will never be at a loss for a principle of present exertion in his Master's cause; that is, in the whole tenor of his daily life.

That this is true, let each consider what proofs fact and experience afford; and it will be found that in every situation and under every circumstance of life, there will always be present to the sincere Christian sufficient excitement for an instant duty, and sufficient zeal to carry it to its end. Our various duties often call forth vigour and promptitude of action, and so must they be performed; but still, our conduct in the most active scenes of life, and under stronger calls of more vigorous exertion, must be characterized with the same mark which the Scriptures have indelibly impressed upon the front of the true believer: "Holiness unto the Lord." The most active and determined conduct in the straight path of duty must be put forth, but unaccompanied with evil passions of any kind, lest our good be evil spoken of, or lest in the sinful

alloy of our outward zeal and righteousness we be no better than castaways in the unerring estimate of our heart-searching God,

From these observations let us draw the following conclusion: that in our present state of trial for eternity, surrounded as we are with many and constant calls for the ready exertion of our best powers, we are not left destitute of due and sufficient excitements to duty, under all those various circumstances which call us. daily and hourly to its fulfilment. We have God's own promise of a protecting, a guiding,. and a sufficient Providence over us, under all danger, both to the body and the soul. We have all the sacred sanctions which the knowledge of His ever present and watchful care over all His creatures can give, together with the solemn remembrance of our entrusted talents for a future account, to urge us to be "not slothful in business, fervent in spirit, serving the Lord.'

Let it not, then, be said that in addition to these spiritual weapons against our spiritual enemies, these encouraging helps in our earthly duties, we also require the stimulant of anger for sudden and impending danger and duty. The passion of anger is but a consequent of the fall, and not an allowed instrument in the Christian armoury. The energy which arises from the higher sense of duty en

tirely supersedes it; and, under the guidance and blessing of our Heavenly Father, will be more than sufficient for every purpose which shall call it forth: it is a spur to exertion far beyond all the discomposed ebullitions of a perturbed spirit, and can go on hand in hand with those 'Christian graces of meekness and humility of soul, with which, as a principle of action, anger, under its most qualified character, cannot be compatible.

Having now considered a course of argument which seems to bring us to the conclusion that anger is a sin, and must be resisted by the disciples of the meek and lowly Jesus, let us now speak upon the passion itself in its evil consequences, and conclude with a few observations as to the true scriptural remedy against it.

There is, probably, no cause of evil which so generally operates among mankind, as an angry and irritable temper. All ranks of society, and people of all ages attest the truth of its being a daily cause of grief and trouble to all. The evil and impenitent give it strength, and suffer its ills to come upon themselves and others; while the self-abased and disciplined Christian mortifies and prays against a feeling which he knows, from the testimony within, is not the Christian's consolation.

Upon those who give way to it, evil and