endeavour to get over what we must have to do with them, as quietly as we are able.

There is also a great Variety, not only in Tempers, but in Understandings and Abilities, which ought to be confidered on this Occafion. We pass by many Faults in Children without Anger, if we are at all confiderate: because they know not, as yet, the Rules of Behaviour; or, through the Levity, incident to their Age, are turned afide from recollecting them. Now, for the fame Reason, fuch of riper Years, as either by Nature have lefs Readinefs, or Accuracy, or Sedatenefs; or, from their Education lefs Acquaintance with Propriety, or the Customs of the World, fhould in Proportion be exempted from Blame, when they misbehave; efpecially in fmall Points, and fuch as are beyond their Reach, or out of their Way. Befides, Men cannot be always attentive to every Part of what they do know. And fome have conftitutionally fo uncommon a Share of Thoughtlessness, that, with the same, nay, much more Defire and Pains, than others, to be exact and punctual, they appear to be fingularly negligent. These evidently need Compaffion and Severity to them would be barbarous. Now and then indeed a little Chiding

:

may

may be neceffary for the Cure of their Infirmity; but it ought never to be more than is neceffary, and always intermixed with Expreffions of Encouragement.

Thus you have feen, who are the leaft fit Objects of our Displeasure : after which it will be useful to specify, who are the most fit; and may allowably have much greater Liberties taken with them by us, than commonly are. I mean ourselves of whom we probably know full as great Misdemeanors, and from whom we have certainly received much greater Injuries, than from any one else; over whom also we have the largest Authority, and are the most indifpenfably bound to exercise it. Yet even here it is poffible to be guilty of Excess. For Anger must aim at Good, when directed against ourfelves, no lefs than if it were against any other Perfon and is always faulty, when it tends to our Harm; even were it no further Harm, than discompofing us beyond Reason. And fome want to be cautioned in the strongest Manner, at Times, to beware of immoderate Self-Diflike, because it may urge them to the rashest and most fatal Extremities. But Self-Indulgence is infinitely the commoner Failing: and therefore the general Rule must ever be to

preach

preach up due Rigour in this Cafe; for due Tenderness will feldom be forgotten. Here then we may well employ that fuperfluous Warmth of Spirit, which we are apt to turn quite another Way; and thall never employ it better, than to correct its own Exorbitances: that, fo spending our Displeasure upon our own unjuft Vehemence, we may put on towards all our Brethren, (and every human Creature is fuch,) Bowels of Mercies, Kindness, Humbleness of Mind, Meekness, Long-fuffering; forbearing one another, and forgiving one another,—even as Christ hath forgiven us and let the Peace of God rule in our Hearts, to the which we are alfo called in one Body 1.

Col. iii. 12, 13. 15.

SER

[63]

SERMON IV.

EPHESIANS iv. 26.

Be ye angry, and fin not.

Na former Discourse on these Words, after

IN

proving, that Anger is a lawful Paffion,

but a very dangerous one, I propofed,

I. To defcribe its due Bounds, with the

common Exceffes of it.

II. To diffuade from fuch Exceffes. III. To direct how they may be avoided. Now in general the Bounds of every Paffion are those, which Reason, fufficiently enlightened, prescribes. And the particular Bounds, which it prescribes to this Paffion, are, as I have already observed, well enumerated in the Philofopher's Rule: that he who is angry, only on fuch Occafions, and with fuch Perfons, and in fuch Manner, and at fuch Time, and for fuch

Continuance, as he ought, deferves Praife in the Exercife of this Faculty. On the two firft of thefe Heads therefore, the Occafions and Objects of our Anger, I have already enlarged: and, as the proper ones will be almost fure to be remembered, and the improper ones are much too many to be specified again, I shall proceed, without any Repetition of either, to the following Part of the Rule, which is

III. That we be angry only in fuch Manner as we ought. This comprehends both the Degree, to which our Displeasure may allowably rife, and the Inftances in which it may be fitly expreffed.

There is a Poffibility of being lefs angry than we should.

Our Senfe of wrong Actions

may be too faint: and by taking, in Confequence of this, but a flight Notice of them, we may confirm the faulty in a bad Course, inftead of deterring them from it. And efpecially, when their Faults do us no Harm, whatever they may do to others or themselves, we are often very backward either to express or feel any Refentment, even where it is our peculiar Duty. But if, while they injure others, they serve us; far from being difpleased, we are very apt to defend and encourage them. Yet

there