The trifling circumftances of perfonal likeness, of beauty, and the like, which in themselves have neither merit nor demerit, have been known to establish diftinctions in families, which have been deftructive of peace, and promotive of ruin. It is difficult indeed to bear an even hand between one child and another, and to prevent jealoufies and animofities; but the difficulty makes it more necessary to be prudent and circumfpect.

How shocking is it to live a life of tumult and contention in our own families, to have perpetual difquietudes in our own houfes, where above all other places we should be concerned to maintain peace! If a man has not peace at home, where can he expect it? Neither facred nor civil concerns go on well amidst ftrife and contention.. Our prayers will be hindered, our converfe and mutual edification prevented, our convivial repafts embittered, our reft difcompofed, and our comforts destroyed. Let us study to be quiet, let us be of one mind, let us live in peace; and the God of love and peace fhall be with us. His bleffing which maketh rich fhall reft upon us. the meek, for they fhall inherit the earth.

Bleffed are

Some are complaifant, gentle and good-humoured among ftrangers, but morofe and ill-natured at home. This is hypocrify. It fhews how little they are concerned for the comfort of their families, and that the fear of man hath a greater reftraint over their paffions than the fear of God."

Great

Great prudence and patience are often called for in relative life. Socrates had his Xantippe, Abigail her churlifh Nabal, Job a wife who tempted him to curfe God; Mofes a Zipporah, averfe to duty, and David a fcoffing Michal.

2. When we have given just offence to any one, we fhould be ready to acknowledge it. When we have committed an error, our pride prompts us to vindicate it, and to ftand it out. We fancy our honour is concerned. But penitence and humble submiffion, would, in fuch a cafe, be a thousand times more to our credit. Yielding pacifieth great offences. Moft men are fenfibly touched with the ambition of credit and reputation, yet few confider properly either wherein these lie, or what is the right way of obtaining them. Meeknefs and gentleness in the point of true honour have the preference to refentment and obftinacy, both in the fight of God and men. He that is flow to anger is better than the mighty, and he that ruleth his fpirit, than he that taketh a city. More honour is due to him than to an Alexander, or a Cæfar. A rational victory is more honourable than a brutal one. To govern an enemy within us is more glorious than to kill an enemy without us. The former is certainly more difficult than the latter. To quiet inteftine broils, to still an insurrection of paffions in our own bofoms, is a harder and a nobler effort than to trample on an outward oppofer.

3. Let us ever remember, that paffion has a direct tendency to trouble the understanding and darken the

mind,

mind. The fumes which arife from a heart boiling with anger, becloud reafon. Nothing is in reality what it appears to be in that unhappy moment. Perhaps no two perfons can differ more from each other, than the fame man differs from himself, when heated with anger, and when calm and compofed. If wrath bear rule, our judgment of the cafe before us can neither be found nor true. The confideration of this fhould

excite us to be continually on our guard.

There cannot be a greater proof of the tendency of paffion to blind the mind, than the difpofition an angry man generally discovers to justify his extravagance. "I do well to be angry," is the language of moft when their minds are heated, Certainly Jonah could not think fo, when his mind was cool, and when he poured out his foul in humble fupplication to God.⠀

There is nothing faid or done in anger but it may be better faid, and better done when the ftorm is over.

4. Let us confider that anger indulged may do us more mischief than he that offends us. He that can endure to have his bofom torn, and his peace of mind deftroyed by this paffion, might with much more eafe overcome an injury, and poffefs his tranquillity of mind. It is a thousand times better to fuffer two injuries than to revenge one. If any man finite thee on the right cheek, turn to him the other alfo, To preferve our fpirits calm, eafy and innocent amidst injuries and infults, is honourable to ourfelves, ta: God and his caufe,

·An

An angry man, to justify his own resentment, magnifies a flight offence, and fets it forth with every poffible circumstance of aggravation. It is much the wifer part to extenuate and qualify the provocation. To fuppofe that it was an oversight, that there is no harm done, or at moft, there was none intended.

When the disciples of Jefus flept in the garden while their divine Mafter was in his agony, he gently. rebuked them, "Could ye not watch with me one hour?" and yet he kindly made this allowance for the infirmity of nature; "The fpirit indeed is willing, but the flesh is weak."

5. Let us confider the circumstances of the perfon who has offended us. Is he a child? His youth will plead in his defence. Is he an aged perfon? Allowance must be made for his years and infirmities. Is he poor? His poverty fhould move our compaffion. Is he rich? His wealth lays him under a temptation to forget himfelf. Is he a wife man? Let respect for his abilities foften our refentment. Is he a weak and foolish man? He knows no better. Is he a wicked man? We need not wonder at his ill-treatment of us; it is his general character. He fears not to offend God, and why should we think it ftrange that he offends us? Is he a good man? It is pity to harbour refentment against a worthy character.

To contend with our equals is dubious, with our fuperiors, is madnefs, with our inferiors, is meannefs. When Pififtratus was reviled by a drunkard .....inflamed

inflamed with wine; his attendants urged him to revenge the infult. But the chief replied, that he was no more moved with his reproaches than he should have been with a blind man who had happened to run against him without defign.

6. Let us keep in memory our own errors and follies. We refent the miscarriages of others, because we forget our own. When I am informed that a man hath spoke evil of me, let me recollect whether I have not given him just occasion so to do. If another treats me with disrespect, before I kindle into resentment, let me remember how I have treated others.

Clemency and kindness may melt the heart of an enemy, and transform him into a friend. And a ready forgiveness of an offence committed by an intimate friend, will ftrengthen the ties of his friendship towards us.

When any one offends us, it may be proper to reflect, that we ourselves either have done, or might have done the like. We ufe long forbearance towards ourselves, we are always ready to excuse our→ felves. Let us learn to love our neighbour as we love ourselves. We have been guilty of a thousand mifcarriages towards thofe with whom we have to do. We wish them to bear with our infirmities; let us remember that divine rule; As ye would that men fhould do to you, do ye even fo to them; for this is the law and the prophets. Surely we should not be fo hot in refenting the faults of others, fince we have so many of our own.

7. Neither