there are fome in the World, whom a generous Ardor of Mind occafionally difcompofes too much, on feeing Injuftice done to their Fellow-Creatures. But these are rare. It is in our own Cafes ufually, that we are inclined to Excefs and in them our Danger is very great. To avoid it therefore, we fhould, all of us, frequently reflect, that our Paffions being only given us for Auxiliaries, to fupply the Imperfection of our higher Principles; if they move us enough to fet us upon acting right, it fuffices; and if they move us more than is requifite for that End, it will commonly be too much. Where we properly can, the very Appearance of Displeasure should be avoided: for, though it be a Method of Cure, yet, being a difagreeable one, if we have Recourse to it without Need, we treat our Patient ill. And, even where we muft fhew ourfelves offended, this may very well be done, indeed best of all, without allowing ourselves to be inwardly difturbed. For thus, at the fame Time that we preserve a due Authority over thofe, with whom we are concerned, we shall keep our own Temper in a State of Tranquillity, and fit for whatever lies before us. In Matters of Moment, it is not always in our Power to be abfolutely VOL. V. calm:

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calm but this Confideration fhould increase our Care not to be agitated too much. For he, who is angry more than he hath Cause, is fo far angry without a Caufe. And therefore we must have Regard, both to the Proportion of the Fault, and our Right to take Notice of it. For a Perfon may deferve a great deal of Anger, and yet deferve little or none from us.

Exact Determinations indeed of this Proportion are hard to give: and probably would do Harm, if they could easily be given. For, were the Limits of lawful Anger in every Cafe precisely known, moft People would venture without Scruple to the utmost Extent of them; and so of Course be hurried beyond them: whereas the Difficulty of difcerning exactly where the Tranfgreffion begins, is a strong Caution to stop at a fafe Distance from it. But instead of thinking thus, we commonly conclude, that fince Anger may juftly rise according to the Provocation, and much of it is daily fhewn about small Things, any Degree whatever is defenfible in great ones. Now evidently this Reasoning ought to be inverted as follows: only a moderate Refentment being permitted us, where the Offence

fence is ever fo heinous, hardly the slightest ought to be expreffed, where it is but little.

For if

And though we cannot afcertain minutely the due Quantity in each; the Observation of two Rules will fecure us from any important Error: never to lofe the Government of ourfelves, or do an Injury to any one else. The first of these Directions is fundamental. once Reason be dethroned, Rules and Bounds are nothing. And though it be a dreadful Evil to let any Paffion feduce us from obeying that Principle, which God hath authorized to regulate our whole Conduct, yet it is peculiarly dangerous to follow this blindfold: which precipitates Men inftantaneously, and without leaving Room for a Moment's Reflection, into the Extremities of Mischief to others and themselves; and even where it is not hurtful, is however fingularly disagreeable and unbecoming. We must therefore attentively remember, that, though Displeasure may be allowable, Rage cannot and accordingly forbear, not only all Acts of Violence or Infult, but all vehement Gestures, all noify and unreafonable Talk, and above the reft that shocking, though common Method of venting Fury, by Oaths and Imprecations: invoking the Notice of God

in a Condition when we ought to dread it; and bringing down that Wrath on our own Heads, which we vainly and wickedly call for others.

upon

But avoiding these Extravagances is not all: is nothing indeed, if, under a calmer Appearance, we permit our Refentment to go undue Lengths. It is true, Anger can be useful to others only by giving them Uneasiness: but often a plain and grave Signification, that we dislike their Behaviour, will give it sufficiently: and then to add cutting, though guarded, Words is cruel. Sometimes the fame Perfon, having both blameable and valuable Qualities, nay exerting both together, may deserve that Reproof should be tempered with Praise. And where but little Forbearance hath been merited, Prudence frequently requires much to be exercised because it may foften and win over thofe, whom Roughness would drive to Defperation.

And, if we ought thus to moderate the just Expreffions of our Difpleasure: much more ought unjust ones to be utterly forborn. We must by no means think, that every trifling, or perhaps imaginary, Provocation gives us a Liberty, which the very greatest do not, of betraying

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traying Secrets, throwing random Afperfions, and saying in the peevish Fit whatever it fuggests. Men do not lose all the Rights of human Nature immediately, because they have chanced to offend us. Their Fault in doing fo may be

confiderable, or may be fmall: but this one Crime cannot transform them into quite different Creatures from what they were before: it can never intitle us to speak Falsehoods of them and very feldom, to fay prejudicial Truths. Injurious Words may seem a flight Matter to those who utter them; especially if they are fuch, as the World calls decent: but the Perfon, to whom they relate, experiences them to be heavy and bitter Things: and what his Feelings must be, is the Point, that we should have in View, reflecting what our own would be in the like Cafe.

However, the Guilt of Anger is yet more aggravated, when it misguides our Actions, as well as our Tongues. If it prompts us only to withhold from others, without Caufe, thofe Kindneffes and Favours, to which they had fome equitable Claim, or, which, though they had not, we had hitherto fhewn them, or intended for them; this alone is very hard and wrong Ufage. Indeed who almoft could be fecure