yet, if we resolve to act rightly and wisely, no Resentment at all must be shewn or entertained. We have not been received perhaps with the good Breeding, or treated with the Regard or good Humour, that we might expect: Expreffions, not so prudent or obliging, have dropt from Persons in Relation to us: Things, in which we meant no Harm, have been taken wrong: Our Defires and Inclinations have not been confulted, when they ought: Our Opinion or Recommendation hath been too little attended to: Our Advice or Directions too little observed: or fome one or another of a thousand Matters of this Sort hath happened. And doubtless every one of them, supposing the Fact to have been as we imagine, is a Fault: and, though of a flighter Sort, should be carefully avoided by those, with whom we live; and, let me add, by ourselves too. But, alas, they with whom we live, and we ourselves too, are Creatures, naturally subject to such Faults. Indiscretions and Thoughtlessness, odd Humours and Perverseness, little Partialities and Prejudices, ever were and will be amongst Men, even the better Kind of Men. And therefore what can be done? Either we must all give and take Offence

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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 seen; forget as soon as possible, what we could not help seeing; and teach those by our Example, who, we think, have need to learn, friendly Dispositions, and respectful Behaviour. This is the only Way of mending Matters: and shameful as it is to our Species, half the Uneasinesses, 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 such Persons as we ought.

And here immediately occurs a criminal Use of this Paffion, almost too shocking 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 less agreeable than we would have it, or that of others more profperous, than we imagine they deserve? The former is direct Rebellion of the Heart against the Dispositions of infinite Wisdom and Goodness: an Arrogance, which in Creatures otherwise innocent would be monstrous ;

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and how much more so 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 sometimes to be angry, with those around us, when this happens through their Fault. And yet indulging either of these Dispositions 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: whose Abhorrence of Sin, and of Disproportion, we ought to consider, 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 so 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 againft the Evil-doers. Leave off from Wrath, and let go Displeafure : elfe fhalt thou be moved to do Evil. Hold thee still 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.

PProv. xxiii. 18.

But.

But as Anger against our Maker is impious, against some of our Fellow-Creatures also it is highly improper: those particularly, under whose Authority we are; and all, in some Measure, whose Rank is higher than our own. Of them, beyond others, we ought not without strong Reasons even to think ill, much less to blame them openly, and least of all to their Faces. But if some extraordinary Occasion should happen to require it, their Station abfolutely demands, that we fuppress much of that Roughness of Manner, and familiar Warmth of Expostulation, which perhaps towards Equals might not be unfit. For he, who is angry and finds Fault, assumes 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 represent whatever concerns them.

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

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with the fame Severity, as we would of others. Nothing, but gross 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, design us any Harm. Then as to our Friends: the Esteem, which we have entertained for them, surely must be founded on Merit fufficient to shelter a Number of lesser 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 sometimes requires, Remonstrances to be made: but never without some weighty Cause; and always with fuch Gentleness, and evident Proofs of cordial good Will, as may, if possible, draw closer those Bonds, which nothing but the last Neceffity should untie. And even then, having once been Friends is a powerful Reafon, both of Prudence and Conscience, to restrain us from ever becoming Enemies.

Others are privileged against our Anger upon any particular Misbehaviour, by the general Goodness of their Character and Conduct. We are all fo far from Perfection, that whoever intends, and acts right in the main, merits an Esteem for it, that should cover a Multitude