Offence almost every Hour of our Lives; or we must be content to make mutual Allowances, and put good Constructions on Things: wink at what had better not be feen; forget as foon as poffible, what we could not help seeing; and teach those by our Example, who, we think, have need to learn, friendly Difpofitions, and respectful Behaviour. This is the only Way of mending Matters: and shameful as it is to our Species, half the Uneafineffes, that we feel in Life, proceed from our not taking it.

2. The next Part of the Rule before-mentioned is, that we be angry only with fuch Perfons as we ought.

And here immediately occurs a criminal Ufe of this Paffion, almost too fhocking to mention: I mean, when we are angry with our Maker. For against whom else is it, that our Displeasure is pointed, when we murmur at the Distribution of Things here, either because our own Condition is lefs agreeable than we would have it, or that of others more profperous, than we imagine they deferve? The former is direct Rebellion of the Heart against the Difpofitions of infinite Wisdom and Goodness: an Arrogance, which in Creatures otherwise innocent would be monftrous ;

D 4

and

and how much more fo in miferable Sinners! The latter indeed would appear a virtuous Concern at the Encouragement, which frequent Success gives to Wickedness and Unworthiness. Nor can it be doubted, but we have Cause, often to be forry, and fometimes to be angry, with those around us, when this happens through their Fault. And yet indulging either of these Difpofitions too far, will reduce us to a very uncomfortable and very blameable State of Mind. But to be provoked, that God fuffers Men to act thus, is claiming to govern the World in his Stead: whofe Abhorrence of Sin, and of Difproportion, we ought to confider, is infinitely greater than ours can be: and therefore if, for good and wife Reasons he thinks fit to bear with it, well may we do fo too; and wait with Patience for the appointed Time, when every seeming Irregularity fhall appear to have joined in producing the most beautiful Order. Fret not thyself because of the ungodly, neither be thou envious against the Evil-doers. Leave off from Wrath, and let go Difpleafure: elfe fhalt thou be moved to do Evil. Hold thee ftill in the Lord, and abide patiently upon him. For furely there is an End, and thine Expectation shall not be cut off.

• Pf. xxxvii. 1, 8, 7.

P Prov. xxiii. 18.

But.

But as Anger against our Maker is impious, against some of our Fellow-Creatures also it is highly improper: thofe particularly, under whofe Authority we are; and all, in fome Measure, whofe Rank is higher than our own. Of them, beyond others, we ought not without ftrong Reasons even to think ill, much less to blame them openly, and leaft of all to their Faces. But if fome extraordinary Occafion fhould happen to require it, their Station abfolutely demands, that we suppress much of that Roughness of Manner, and familiar Warmth of Expoftulation, which perhaps towards Equals might not be unfit. For he, who is angry and finds Fault, affumes a Kind of Superiority for the Time: which Inferiors ought rarely to do, and with great Moderation, if at all; though doubtless in gentler Terms, they may freely reprefent whatever concerns them.

Another Sort of Perfons, exempted from all Heat of Refentment, and therefore certainly of Reproof, are our Benefactors and our Friends. Where we have received Favours, it would very hard to let a few Unkindnesses, because they came laft, blot out every Thing that went before; and move us to fspeak or think

be

with the fame Severity, as we would of others. Nothing, but grofs and repeated Provocations,

ought to have this Effect. And we should be extremely backward to imagine, that they, whom we have seen taking Pleasure to do us Good, defign us any Harm. Then as to our Friends: the Efteem, which we have entertained for them, furely must be founded on Merit fufficient to fhelter a Number of leffer Faults from angry Notice. Friendship implies a tacit Covenant of mutual Forbearance: without which it would be in Danger of breaking every Day. It permits indeed, and fometimes requires, Remonftrances to be made never without fome weighty Cause; and alway's with fuch Gentleness, and evident Proofs of cordial good Will, as may, if poffible, draw clofer thofe Bonds, which nothing but the laft Neceffity fhould untie. And even then, having once been Friends is a powerful Reason, both of Prudence and Confcience, to restrain us from ever becoming Enemies.

but

Others are privileged against our Anger upon any particular Misbehaviour, by the general Goodnefs of their Character and Conduct. We are all fo far from Perfection, that whoever intends, and acts right in the main, me'rits an Efteem for it, that should cover a Mul

titude

titude of smaller Offences, or however greatly moderate our Displeasure at them. And indeed, fhewing worthy Perfons, in the mildest Way, that they have done amifs, will give them a Concern, that needs no Aggravation.

and

But many, who are more liable to Faults, must yet, on Account of their naturál Dispositions be tenderly used. Some cannot fupport any Harshness of Treatment, but fink under it immediately. Some again, Anger, though not exceffive, ferves only to exasperate. They will readily enough yield to calm, foft Reprefentations but are impatient of Rebuke. To fuch therefore we should condefcend a little think it fufficient Amends, that we are almoft fure of prevailing on them by fuch Means, as (if we have any good Nature,) will be far the moft agreeable to ourselves. But there are likewife, it must be owned, People in the World, whom it is eafy to make worse by rough Ufage, and not easy to make better by any other. That thefe deferve to have their Tempers much confulted, cannot be faid. But ftill, partly from Charity and partly from Difcretion, we must treat them in the Method, by which they are likelieft to prove tractable: and, refolving first, to have as little to do with them as we can;

endeavour