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5. May it not be said, that in many cases, a PRO

from all obligation to cultivate the dispositions which it necessarily implies; who, instead of deriving from this circumstance a stimulus to seek after the Christian temper, find in it a reason for general negligence?

They have been admitted as members of a church, and have thus received, as it were, a certificate of personal religion; and, instead of being anxious from that moment to excel in every virtue that can adorn the doctrine of God their Saviour, they sink into carelessness and lukewarmness. A profession of religion, unsupported by Christian love, will only increase our guilt here, and sink us immeasurably lower in the bottomless pit hereafter. Woe, eternal woe, will be upon that man who bears the name of our Lord Jesus without his image. Woe, eternal woe, will be upon those members of our churches, who are content to find their way into the fellowship of the faithful, without adding to their character the lustre of this sacred virtue.

however, has its dangers in reference to personal marked with a peculiar tendency, either to some religion, and may become an occasion of delusion prevailing error or defect, the tendency of the preto many. It does not require genuine piety to as- vailing age is to exalt the active virtues of piety, sociate us with these movements: from a natural at the expense of the passive ones; and, while the liberality of disposition, or regard to reputation, or former are forced into an increasing luxuriance, to a desire of influence, or by the compulsion of exam- permit the latter to wither in their shade; or, at ple, we may give our property; for all these motives least, there is a disposition to devote all that time are no doubt in partial operation, when giving is in and attention to the culture of one which ought to fashion. And as to personal exertions, how many be shared between both. It cannot be denied that inducements may lead to this, besides a sincere and our love of activity and of display, will generally an ardent love to Christ; an inherent fondness for incline us to prefer the cultivation of public spirit, activity, a love of display, the spirit of party, the rather than the more private and self-denying tem persuasion of friends-may all operate, and un-pers of meekness, humility, and forbearance; for it questionably do operate, in many cases, to produce is inconceivably more easy, and more pleasant, to astonishing efforts in the cause of religious benevo- float upon the tide of public feeling towards the oblence, where there is a total absence of genuine jects of religious zeal, than to wade against the piety. The mind of man, prone to self-deception stream of our own corrupt tendencies, and to acand anxious to find some reasons to satisfy itself in complish an end which he only who seeth in secret reference to its eternal state, short of the true evi- will duly appreciate. dence of a renewed heart, is too apt to derive a false peace from the contemplation of its zeal. In pro-FESSION of religion seems to release individuals portion as the cause of the delusion approximates to the nature of true religion, is its power to blind and to mislead the judgment. If the mind can perceive any thing in itself, or in its operations, which bears the semblance of godliness, it will convert it into a means of lulling the conscience and removing anxiety. This is to many persons the fatal opiate, the soul-destroying imposture-their activity in the cause of Christian zeal: none are more diligent in their devotedness to the duties of committees, none are more constant in their attendance upon public meetings; others, again, weary themselves in their weekly rounds to collect the contributions of the rich or the offerings of the poor. These things, if they do not lead them coolly to reason and to conclude that they are believers, take off their attention from the real condition of their souls, leave them no leisure for reflection, repress the rising fear, and either stifle the voice of conscience, or enable them to drown its remonstrances in the eloquence of the platform, or in the discussions of the committee-room. We doubt not that some unworthy professors of religion, in the present age, resort to public meetings for the same reason as many a guilty votary of pleasure does to public amusements -to forget his own condition, and to turn away his ear, for a short season, from the voice that speaks to him from within. Individuals are known to us all, who, amidst the greatest zeal for various public institutions, are living in malice and all uncharitableness, in the indulgence of a predominate selfishness, and uncontrolled wrath. But it will not do.This is not piety. Could we support the whole expenditure of the Missionary Society by our affluence, and direct its councils by our wisdom, and keep alive its energy by our ardor, and yet at the same time were destitute of love,-we should perish eternally, amidst the munificence of our liberality. And of those who have the grace of love, and who are real believers, some are far more deficient in its influence and activity than they should be; and endeavor to quiet an accusing conscience with the wretched sophistry, "that as a Christian cannot be supposed to excel in every thing, their forte lies in the active virtues of religion more than in the passive graces; and that, therefore, any little deficiency in the latter is made up by their greater abundance of the former." This reasoning is as false in its principle, as it is frequent, we fear, in its adoption. Where, in all the word of God, is this species of moral composition of duties taught or sanctioned? This is really carrying the popish principle of indulgences into our own private concerns, and creating a surplus stock of one virtue to be available for the deficiencies of another.

It is to be apprehended, that as every age is

Thus have we shown how many things there are, which, though good in themselves, when performed from right motives and in connection with other parts of religion, cannot, in the absence of love, be depended upon as unequivocal evidences of personal piety. Let us beware of self-deception in this awfully important business: for it will be dreadful beyond the power of imagination to conceive of, to find ourselves the next moment after death, amidst the horrors of the infernal pit, instead of the felicities of the celestial city. Love is required by God, as an essential part of true religion; and the total absence of it as necessarily prevents a man from being a true Christian, as the want of temperance or purity. Besides this is the temper of heaven; this is the unvarying state of mind in the innumerable company of angels, and the spirits of just men made perfect; this is the heart of Jesus, the mediator of the new covenant, and the image of God the Judge of all. Without this, there would be no meetness for the society of Paradise, no fitness for an association of which the bond of fellowship is love; without this there can be no grace here, and therefore, no glory hereafter.

CHAPTER V.

ON THE PROPERTIES OF CHRISTIAN LOVE AS STATED BY

THE APOSTLE.

By a beautiful personification, the apostle has described this grace under the figure of an interesting female, who, like an angel of light, lifts her cherubic form and smiling countenance amidst the children of men; shedding, as she passes along, a healing influence on the wounds of society, hushing the

notes of discord, driving before her the spirits of mischief, bringing the graces in her train, and converting earth into a resemblance of heaven. Her charms are sufficient to captivate every heart, if every heart were as it should be; and her influence such as every mind should court. "Love suffereth long, and is kind: love envieth not: love vannteth not itself; is not puffed up; doth not behave itself unseemly; seeketh not her own; is not easily provoked; thinketh no evil; rejoiceth not in iniquity, but rejoiceth in the truth; beareth all things, believeth all things, hopeth all things, endureth all things."

1. The first remark which I make on these properties, is, that they describe such expressions of our love as have a particular reference to our TEMPER.

If, therefore, we cannot help indulging revenge, envy, pride, unkindness, they are no sins: and, in this case would such vices have been condemned, if there were an impossibility in the way of avoiding them? Certainly not. It is no actual sin to have the liability; the guilt consists in indulging it. If the existence of constitutional propensities be an excuse for their indulgence, the licentious man may plead it in justification of his sensuality; for he may have stronger incitements to his besetting sin, than many others who run not to the same excess of riot. But if licentiousness or cruelty cannot be excused on this ground, why should anger, revenge, or envy? Once let it be granted, that phy sical tendency is an excuse for any kind of sinful indulgence, no matter of what kind, and you at once By the temper, we mean the prevailing spirit and overturn the whole system of Christian morals. disposition of the mind, as it respects the irascible Besides, natural propensities, of the most impeor selfish affections. If we examine, we shall find tuous kinds, have been, in innumerable instances, that all the qualities here enumerated, bear on these not only successfully resisted, but almost entirely dispositions. There are other operations and mani- vanquished. We have known persons, who were festations of charity, beside those which are here once addicted to all kinds of impure gratifications, specified-such, for instance, as justice and chastity; but who have become as distinguished for chastity for it is impossible to love mankind, and violate the as they once were for lewdness; drunkards have rules of either of these duties: but the apostle re- become sober; men as furious as enraged tigers, stricts his specification to those properties of it which have become gentleness itself. It is said of that are comprehended in the word temper. Nothing, eminently holy and useful man, Mr. FLETCHER, of surely, can teach more clearly, or more impressive- MADELEY, that "he was meek, like his Master, as ly, the great truth,-that religion must govern the well as lowly in heart. Not that he was so by natemper, than this chapter. It is strange, but true, ture, but a man of strong passions, and prone to anthat many seem to think that temper is that part of ger in particular; insomuch that he has frequently a man's self and conduct, over which religion has spent the greater part of the night bathed in tears, no legal jurisdiction. They admit their obligations imploring victory over his own spirit. And he did to be holy, and moral, and devout; but they do not not strive in vain. He did obtain the victory in a feel, at least do not acknowledge, that it is their very eminent degree. Yea, so thoroughly had duty to be meek, gentle, and kind. They may not grace subdued nature; so fully was he renewed in affirm so much in words, but it is the secret and the spirit of his mind;-that for many years before tacit system of conduct which they have adopted. his death, I believe he was never observed by any Hence it is, that although they are correct in their one, friend or foe, to be out of temper on any promorals, and regular in their attendance on the vocation whatever. The testimony that Bishop means of grace, they are withal so apt to receive Burnet bears of Archbishop Leighton, might be offence, and so forward to give it; they are either | borne of him with equal propriety. After an intiso passionate, or so sullen; so implacable or re-mate acquaintance with the Archbishop for many vengeful; that the real excellences of their cha-years, and after being with him by night and by racter are lost sight of in the deep shadow of their day, at home and abroad, in public and in private; infirmities and the ways of godliness are spoken ill I must say, I never heard an idle word drop from of on their account. This arises from their not be- his lips; I never saw him in any temper, in which ing sufficiently convinced of the evil of such infirmi- I myself would not have wished to be found at ties; and this blindness itself is the consequence death." What a character! What a testimony! of a supposition, that the removal of the evil is phy-But it is not the beauty, the inexpressible moral sically impossible. "Our temper," say they, is loveliness of it alone, which should be remarked, as much a part of ourselves, as the color of our skins, or the conformation of our body; it is naturally inherent in us, and we cannot help it." As long as this is the conviction of the judgment, or the admission of a deceitful heart, it is almost vain to hope for a reformation. But let us reason with such persons.

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but the convincing proof which it furnishes, that a naturally bad temper may be subdued. Many instances of this kind have existed, which accumulate accusation and reproach upon the man who indulges in a sinful, constitutional tendency of any kind, under the mistaken idea, that it is not only absolutely invincible, but altogether irresistible.

It must be admitted, that there do exist constitu- That every thing which pertains to our physical tional tendencies to the exercise of particular pas- nature will remain after our conversion, is true, sions: without being able to account for these ef- for grace produces no change in the bodily organifects, or whether the cause be wholly in the body or zation; and that occasional ebullitions of inherent partly in the mind, the effects are too obvious to be natural temper will occur in our renewed state, is denied. Nay, these constitutional tendencies are allowed, for very few attain to Mr. Fletcher's emino less hereditary, sometimes, than direct physical nence of piety; but if we are as passionate and redisease. One man is naturally propense to passion; vengeful, as proud and envious, as selfish and unanother to sullenness; a third to envy; a fourth to kind, as we were before our supposed conversion, pride; all this is indisputable. But these tenden- we may be assured that it is but a supposed conver cies are not uncontrollable: they are impulses, but sion. It is nothing that we go regularly to worship not constraints; incitements, but not compulsions.it is nothing that we feel under sermons--it is noIt would subvert the whole system of moral obliga- thing that we have holy frames and feelings; for a tion, to suppose that we were under a physical ne- heart under the predominant influence of irascible cessity of sinning, which we certainly should be, if passions, can no more have undergone the change inherent tendencies were beyond the power of moral of the new birth, than one that is filled with a prerestraint. That cannot be duty which a man could vailing lasciviousness: and where the heart is renot do if he would; nor can that be sin, which he newed, and the badness of the temper is not concannot avoid by any exercise of disposition or will. stant, but only occasional-is not regnant, but only

CHRISTIAN CHARITY.

tian.

which alone can subdue our evil temper. prominent,-it is, in so far as it prevails, a deduc- we set ourselves to work to abtain more of that love, tion from real piety. 2. The properties here enumerated are ALL included True it is, that inherent natural tendency will re-in love, and must ALL be sought by every real Chrisquire more vigorous resistance and unsleeping vigiThe general disposition includes all these partilance, more laborious effort, more painful mortification, more earnest prayer, on the part of those who are conscious of it, than is necessary on theirs in cular and distinct operations, and opposes all these whom it does not exist. It is not uncommon for separate evils; it is as much opposed to envy as to such persons to be contented with a few feeble revenge, and is as humble as it is kind. Consestruggles, and then to flatter themselves with the quently, we are not to select for ourselves such ed to our taste and to our circumstances-giving to idea that there is more grace displayed in those modes of its operation as we may think most adaptefforts than in the conduct of others, who, being these all our attention, and neglecting the rest. One naturally good tempered, are never exposed to their temptations. To adorn religion, will certainly cost is not to say, "I am most inclined to kindness, and them far more labor than it does those of a better I shall cherish this property, which I find to be more meekness." Another is not to say, "I find no great natural temper; just as a man afflicted with a weak- easy and pleasant than to cultivate humility and ly constitution, or a chronic disease, must take more pains with himself than one who has sound health difficulty in forgiving injuries, and I shall practice -and he will, after all, look more sickly than the this: but as for envy, I am so propense to it, that I other; but as his bodily malady does exist, he must shall give up all attempts to eradicate this weed from give himself this trouble, or he cannot rationally my heart." This parcelling out of the disposition, expect the least share of health: so it is with the and selecting that part which is most congenial to soul, if the disease of an evil temper be there, im- our constitutional tendency, will not do. Yet is the mense and unwearied pains must be taken to resist attempt made by many, who, to appease, in some and suppress it. This is what is meant by our measure, the clamorous importunity of their contions of benevolence as a whole, thus impose upon hand;" by "denying ourselves;" by "mortifying themselves with a supposed attention to some parplucking out a right eye, or cutting off a right science, and at the same time to avoid the obligathe deeds of the body;" by "the spirit struggling tial view of the subject. They carry on a wretched against the flesh;" by "casting aside every weight, and the sin which doth most easily beset us." The and useless attempt to balance those points in which subjection of our temper to the control of religion, they succeed against those in which they fail: their is a thing which must be done. It is that to which excellences against their defects. It may be said, the still more comprehensive one, that "He that of we must apply, as to a matter of indispensable ne-in reference to this law of our duty, as well as to cessity; it is an object which we must accomplish fendeth but in one point is guilty of all;" for that by any mortification of feeling, and by any expenThou shalt not think evil of thy neighbor." These diture of labor. The virtues which we are about authority which saith, "Be ye kind," saith_also, to consider, will spring up in no soil without culture; but there are some soils peculiarly unfriendly amiable properties must go together; the general "Charity is the bond of perfectto their growth, and in which productions of an op- principle which comprises them must be taken as a be received by us. posite kind thrive spontaneously, and grow with whole. It is one and indivisible, and as such must frightful luxuriance: with these greater pains must be taken, and greater patience exercised, till atness." Like the band round the sheaf, it holds all length the beautiful imagery of the prophet shall be the separate ears together. Instead, therefore, of realized-" Instead of the thorn shall come up the allowing ourselves to select, we must open our fir tree, and instead of the briar shall come up the hearts to its whole and undivided influence; and if, we are more than ordinarily deficient, to that one myrtle tree; and it shall be to the Lord for a name, indeed, there be any one of its properties in which we must direct a still greater portion of our atfor an everlasting sign that shall not be cut off." tention.

But for effecting such a transformation, there must be a degree of labor and painstaking, which very few are willing to endure: "This kind goeth not forth but by prayer and fasting."

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3. These properties are perfectly homogeneous.— They are of the same nature, and are, therefore, helpful to each other. In reality, if we cultivate To obtain this victory over ourselves, much time one, we are preparing the way for others. There is must be spent in the closet-much communion with no contrariety of influence, no discordant operation, God must be maintained-much strong crying with no clashing demands. When we are rooting up tears must be poured forth. We must undergo what one evil by love, we drag up others with it: when the apostle calls, by a term very appropriate, as we subdue pride, we weaken our susceptibility of "crucifixion;" offence: when we cherish kindness, we impoverish well as strikingly descriptive, "we must crucify the flesh with the affections and selfishness. This is an immense advantage in the we must keep," or as the word cultivation of the Christian temper; and it shows lusts thereof;"" "-we must bring us that if there be one besetting sinful propensity in signifies, "beat under our body our mind, from time to time, under the influence of the heart, it draws all the energy of the mind to itredeeming grace; we must ascend the hill of Cal-self, and throws a dark and chilling shadow over vary, and gaze upon that scene of love, till our cold the whole soul. The subjugation of this one bad hearts melt, our hard hearts soften, and all the cruel temper will weaken many others that depend for selfishness of our nature relaxes into gentleness; we existence upon its support; and make way for an must make all the doctines of the gospel, with all opposite excellence, which is as extensively benefithe motives they contain, bear upon our nature: the cial as the other was injurious. This is a powerful example of the meek and lowly Jesus must be con- incentive to the arduous and necessary duty of selftemplated, and admired, and copied; and especial-improvement: an evil disposition eradicated, is a ly, after all, must we breathe forth internal longings for the influence of the Holy Ghost, without whose aid our souls will no more yield to the influence of motives than the polar ice will melt by the feeble beams of the great northern constellation. We must pray for the Spirit, long for the Spirit, expect the Spirit, live, walk, struggle, in the Spirit. Thus must

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good one implanted; and one good one implanted, is a way made for others to follow.

4. As these properties, while they are separate as to their nature, all unite in a common and generic disposition, our first and chief attention must be to that which is the common principle. These tempers are so many modes in which love operates, so many

In

streams from a common fountain, so many branches | mind us of what Cromwell said of John Lilburne, from the same root. While, therefore, we seek to guide the separate streams, and trim the different branches aright, our care must be exercised chiefly in reference to the parent source. We must aim steadily, and labor constantly, at the increase of love itself. We must do every thing we can to strengthen the principle of benevolence to man. In every step of our progress through the treatise before us, we must constantly keep in mind its connection with this great master principle. The way to abound in the effects is to increase the power of the cause.

5. We are to recollect, that these properties are to be expected only in proportion to the degree in which love itself exists in the heart.

"that he was so quarrelsome, that if he could find
nobody else to quarrel with, John would quarrel
with Lilburne, and Lilburne with John." The whole
soul seems one entire sensitiveness of offence.
stead of "suffering long," they do not suffer at all;
and instead of not being easily provoked, they are
provoked by any thing, and sometimes by nothing.
Love will prevent all this, and produce a disposi-
tion the very reverse. It is concerned for the hap-
piness of others; and will not wantonly afflict them,
and render them wretched, by such an exhibition
of unlovely and unchristian temper. It will remove
this diseased sensibility, and without blunting the
natural feelings, will calm this sinful excitability.
Many things it will not see or hear-judging them
quite beneath its dignity to notice; others it will
pass by, as not of sufficient consequence to require
explanation. It will keep a strict guard over its
feelings, holding the reign with a tight hand. Its
first business is with the disposition itself. This is
important for us to notice; for if we indulge the
feeling of anger, it will be impossible to smother

On reading this chapter, and seeing what is required of the Christian, and comparing it with the usual conduct of religious people, we feel almost involuntarily led to say, "If this be love, where then, except in heaven, is it to be found." To this I reply, the apostle does not say that every man who pretends to this virtue acts thus: nor does he say that every one who possesses it, acts thus in all in-the flame in our bosom; like the burning materials stances, but that love itself does it. This is the way of a volcano, it will at length burst out in fiery erupin which it acts, when allowed to exert its own en- tions. Here, then, is our first object: to gain that ergies: if it were suffered to have its full scope, and forbearance of disposition which does not allow itto bear sway in us without any check, this would be self to be irritated or soured; to acquire that comthe invariable effect: our not seeing, therefore, a mand, not only over our words and actions, but over perfect exemplification of this principle, is no proof our emotions, which shall make us patient and that it does not possess these properties, but only tranquil amidst insults and injuries; which shall that we are imperfectly under its influence. This keep down the temperament of the soul, and prebranch of piety, like every other, may be possessed serve the greatest coolness. Irritability, I know, in various degrees; and, of course, it is only in pro- is in part a physical quality; but it is in our power, portion as we possess the disposition that we shall by God's help, to calm it. Love will make us willmanifest its operations. This should prepare us ing to think the best of those with whom we have to distinguish between the utter want and the weak-to do; it will disarm us of that suspicion and misness of love; a distinction necessary from our prone-trust, which make us regard every body as intendness to despondency in reference to ourselves, and ing to injure us; will cause us to find out pleas for to censoriousness in reference to our neighbors.

"

CHAPTER VI.

THE MEEKNESS OF LOVE.

those who have done us harm, and when this is impossible, will lead us to pity their weakness or forgive their wickedness.

What an enemy to himself is an irritable man! He is a self-tormentor of the worst kind. He is scarcely ever at peace. His bosom is always in a state of tumult. To him the calm sunshine of the breast is unknown. A thousand petty vexations disturb his repose. Unhappy man, even though he so far succeed, as to restrain the agitations of his mind from bursting out into passion, yet has the burning sense of torment within. Regard to his own happiness, as well as to the happiness of others, calls upon him to cultivate that love, which shall allay the inflammatory state of his mind, and restore a soundness which will not be thus wounded by every touch.

Charity suffereth long-is not easily provoked." I CLASS these two together, because they bear a near affinity to each other. The word in the original translated “suffereth long," signifies "to have a long mind," to the end of whose patience, provocations cannot easily reach. It does not mean patience in reference to the afflictions which come from God, but to the injuries and provocations which come from man-perhaps the most correct idea which we can attach to it is, forbearance; a disposition which 2. The next thing which love prevents, is immounder long continued offences holds back anger, derate anger; that anger which the apostle has and is not hasty to punish or to revenge. Its kin- described in the expression we are now elucidating, dred property, here classed with it, is nearly allied as amounting to a paroxysm of wrath; or which, to it," is not easily provoked," or "is not exasperat-in ordinary language, we call "being in a passion." ed." The word signifies a violent emotion of the It would be to oppose both reason and revelation, mind, a paroxysm of anger; so that the distinction to assert that all anger is sin. "Be ye angry," between the two terms appears to be this: the pro- saith the apostle, "and sin not." "A violent supperty intended by the latter seems to be the power pression of the natural feelings is not, perhaps, the of love to curb our wrath, and that intended by the best expedient for obviating their injurious effects; former its ability to repress revenge. and though nothing requires a more vigilant restraint than the emotion of anger, the uneasiness of which it is productive is, perhaps, best allayed 1. An irritable and petulant disposition. There by its natural and temperate expression; not to say is in some persons an excessive liability to be of that it is a wise provision in the economy of nature, fended: a morbid sensibility, which is kindled to for the expression of injury and the preservation anger by the least possible injury, whether that in- of the peace and decorum of society." A wise and jury be intentional or unintentional. They are all temperate expression of our displeasure against incombustible, and ignite by a spark. A word, nay,juries or offences, is by no means incompatible with a look, is enough to inflame them. They are ever Christian love; this grace intending only to check ready to quarrel with any, or every body; and re- those furious sallies of our wrath, which are tor

There are three things which Christian love, in reference to the irascible passions, will prevent.

menting to ourselves and injurious to those with whom we have to do. Sinful anger is lamentably cominon, and is not sufficiently subdued among the professors of religion. In cases of offence, they are too often excited to criminal degrees of passion; their countenance is flushed, their brow lowers, their eye darts indignant flashes, and their tongue pours forth loud and stormy words of reviling accusations. To diminish and prevent this disposition, let us dwell much upon the evil consequences of it. It disturbs our peace, and interrupts our happiness; and this is an evil about which we ought not to be indifferent. A passionate man cannot be a happy man; he is the victim of a temper, which, like a serpent, dwells in his bosom to sting and torment him. It destroys the comfort of those with whom he has to do: his children often bear the fury of the tempest; his wife has her cup of conjugal felicity embittered by the venom; his servants tremble as at the rage of a tyrant; and those with whom he transacts the business of this life, dread the gusts of his passion, by which they have often been rendered uncomfortable. He is a common disturber of the circle in which he moves.

It interrupts his enjoyment of religion, brings guilt upon his conscience, and unfits him for the season and the act of communion with God. A beautiful illustration of this part of the subject may be here introduced from one of the most striking of English writers:-" Prayer is the peace of our spirit, the stillness of our thoughts, the evenness of recollection, the seat of meditation, the rest of our cares, and the calm of our tempest; prayer is the issue of a quiet mind, of untroubled thoughts; it is the daughter of charity, and the sister of meekness; and he that prays to God with an angry, that is, with a troubled and discomposed spirit, is like him that retires into a battle to meditate, and sets up his closet in the out-quarters of an army, and chooses a frontier garrison to be wise in. Anger is a perfect alienation of the mind from prayer, and, therefore, is contrary to that attention which presents our prayers in a right line to God. For so have I seen a lark rising from his bed of grass, and soaring upwards, singing as he rises, and hopes to get to heaven, and climb above the clouds: but the poor bird was beaten back with the loud sighings of an eastern wind, and his motion made irregular and inconstant-descending more at every breath of the tempest, than it could recover by the libration and frequent weighing of its wings; till the little creature was forced to sit down and pant, and stay till the storm was over, and then it made a prosperous flight, and did rise and sing as if it had learned music and motion from an angel, as he passed sometimes through the air about his ministries here below. So is the prayer of a good man: when his affairs have required business, and his business was matter of discipline, and his discipline was to pass upon a sinning person, or had a design of charity; his duty met with the infirmities of a man, and anger was its instrument; and the instrument became stronger than the prime agent, and raised a tempest and overruled the man; and then his prayer was broken, and his thoughts were troubled, and his words went up towards a cloud, and his thoughts pulled them back again, and made them without intention and the good man sighs for his infirmity, but must be content to lose the prayer; and he must recover it when his anger is removed, and his spirit is becalmed-made even as the brow of Jesus and smooth as the heart of God; and then it ascends to heaven upon the wings of the holy dove, and dwells with God, till it returns, like the useful bee, laden with a blessing and the dew of heaven."*

:

*Bishop Jeremy Taylor.

Sinful anger dishonors religion, and causes the ways of godliness to be spoken ill of. The mists of passion envelope religion with a dense medium, through which its lustre is but dimly seen. A passionate Christian is an object of sport to the profane, a butt of ridicule to fools, whose scorn is reflected from him upon piety itself.

But, perhaps, it will be said, "Tell us how we may cure the disposition; its existence we admit, and its evil we know by experience, and deplore." I say, then,

Look at the disposition as it really is, attentively consider its evil nature, and trace its mischievous consequences. "Anger sets the house on fire, and all the spirits are busy upon trouble, and intend propulsion and defence, displeasure and revenge; it is a short madness, and an eternal enemy to discourse, and sober counsels, and fair conversation; it is a fever in the heart, and a calenture in the head, and a fire in the face, and a sword in the hand, and a fury all over. It hath in it the trouble of sorrow, and the heats of lust, and the disease of revenge, and the bodings of a fever, and the rashness of precipitancy, and the disturbance of persecution. If it proceed from a great cause, it turns to fury; if from a small cause, it is peevishness: and so it is always terrible or ridiculous. It makes a man's body deformed and contemptible, the voice horrid, the eyes cruel, the face pale or fiery, the gait fierce. It is neither manly nor ingenuous, and is a passion fitter for flies and wasps than for persons professing nobleness and bounty. It is a confluence of all the irregular passions.— There is in it envy and scorn, fear and sorrow, pride and prejudice, rashness and inconsideration, rejoicing in evil, and a desire to inflict it."*

Such is the portraiture of this disposition, drawn by the hand of no mean artist. Let the passionate man look at the picture, and learn to hate it; for, like an infuriated serpent, it need only be seen to be abhorred.

Let us reject all excuses for the indulgence of it; for so long as we palliate it, we shall not attempt to mortify it. It cannot be defended, either on the ground of constitutional tendency, or the greatness of the provocation, or the suddenness of the offence, or the transient duration of the fit, or that there is less evil in gusts of anger than in seasons of sullenness: no-nothing can justify it: and if we are sincere in our desires to control it, we shall admit that it is indefensible and criminal, and condemn it without hesitation or extenuation.

We must be persuaded that it is possible to control it; for if we despair of victory, we shall not engage in the conflict. Hope of success is essential to success itself.

It is certain that by using right means a hasty temper may be subdued, for it has been conquered in very many instances. It is said of SOCRATES, the wisest and most virtuous of heathen sages, that in the midst of domestic vexations and public disorders, he maintained such an undisturbed serenity, that he was never seen to leave his own house or return to it with a ruffled countenance. If on any occasion he felt a propensity to anger, he checked the rising storm by lowering the tone of his voice, and resolutely assuming a more than usual gentleness of aspect and manner. He not only refrained from acts of revenge, but triumphed over his adversaries, by disregarding the insults and injuries they offered him. This was more remarkable, as in acquiring this dominion over his passions, he had to struggle against natural propensities which ran in an opposite direction. ZOPHYRUS, an eminent physiognomist, declared that he discovered in the

Bishop Jeremy Taylor.

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