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CINCINNATI; CRANSTON & STOWE. NEW vrtpp ■ p^jT iipc & HUNT. (^ 1886. J . <»flai£|^^£^3^^^^^4t^' ->«^^^:«&ei»MI0#'^iN^:^#^i'4^^ 6 voyTEyrs. ness of Mind— Nabftl— Julius Crcsar— Plato— Dis- cretion— CarelpHHiicsa nnd Inattention— Madness- Disease or Death from Fits of Anger— Cumber- land— Bishop Hall — Archbishop Seeker — Cov- etousness- King Ahab— A Choleric Temper— Cowper. PAOE, W IV. Objects and Limits op Anoer, 49 At what may we be Angry ? 1. At Our Own Sins— 2. With the Vices and Follies of Others— 3. Vi- cious Practices and Improprieties in the House of God — i. Moral Disorders, Disobedience, and Disrespect often manifest in our own Families — But Anger must have its Limits. V. Restrictions op Anger 1. It must be Impartial— 2. It must be attended with Tender Sympathy and I^ove- Reproofs and Admonitions must be Loving and Tender, though Plain and Faithful— 3. Admonitions must be ac- companied with Reason, Arguments, and En- deavors to Reform— Provocations— Edward III— 4. Anger must not continue — How Two Good Men acted — Pythagoras— Dr. Watts— How some Church Officers appeared to Certain Boys— For- giveness must follow Anger at an Offense. 58 Ca CONTENTS. PAGE. —Plato— Dis- i— Mildness— jur— Cuinber- jiockur — Cov- iu Temper— 49 r Own Sins — tliers — 3. Vi- n the House edience, and n Families — VI. When 18 Anger Sinful? 71 We Kin when we are Angry, 1. At the Providence of God— Cains Csesur— Jonah— Earthly Comforts of Short Duration— Exami)lo of Aaron— 2. At the Laws of God — II. At the Doctrines and Teachings of the Gospel- 4. At the Good Qualities and Prosperity of Others— 5. At Reproof— 6. At Dif- ferences in Religious Convictions — Example of Jesus— Bigotry and Persecutions in the Church — Zeal without Piety— 7. When Anger promjjts Us to wish or desire Any Thing Unlawful— Rage — y 8. When Anger excites Us to render Evil for Evil— Paul's Words to the Church at Rome — Readiness to do Acts of Kindness — Counsels and Cautions- 9. When Our Anger unfits Us for Our Duties to God— EfTt'Cts of Anger- Our Duty. 68 be attended Reproofs and nder, though must be ac- ts, and En- Idward III — ' Two Good —How some 1 Boys — For- fense. VII. Cautions, 93 Anger destroys our Own Peace— Above Cloudland— Storms at Sea— Indulgence in Passion— Blocks up the Way to the Mercy-seat- Forgiveness re- quired — Destroys the Image of Christ in the Soul— Destroys the Spirit of .Ujuty— Injustice of Religious Persecution— Anger exposes a Man to Danger — Meddling with Strife— Makes Work for Bitter Repentance— Stings of Remorse— Cain— ' •Sa*ie CONTHy'LS. PAGE. Jacob — Bulaain — Astyngcs and IlnrpnguB— Du- riuB— Alfxaiulor— Nt'hucliiulnt'zziir — 8uUa— Admi- rul BjToii. VIII. Ct'KE, HI fStinly tlie ImporUinco of Our Own Tmuquillity— Archdeacon Parker— McClintock und Strong's Cy- (•lop;odiii— Coninumd over Piission u Relief in Sud'oring— Uearing Provocation Indicative of Wi»- iloni — Plutarcii — DionyaiuH — Plato — Dr. Jolin- Bon— Form a Correct Estimate of Meekness and Patience— Hannah More quoted— In the Home Circle— Favoritism to be avoided— A Snappish Temper — Examples— Study Self-control — Arch- bishop Cranmer— .lames Bruce— The Emperor Sigismund— Anecdote of an Indian— Passion tends to Darken the Understanding — We must be Ready to Forgive Those Who have injured Us— The Gos- pel Rule — Socrates — Oglethorpe— Story of Two Merchants— What is Forgiveness? — Dr. Dwight — Learn to expect Injuries and Affronts— Secure by a Kind Disposition the Affection and Confi- dence of Others— Tenderly care for Others— Do not expose Wounds— Bo humbled on Account of Your Own Follies, Failures, and Errors— Care- fully consider the Circumstances of Offenders — Passion a Fever — Avoid the Company and Fellow- ship of Passionate Persons— Matthew Henry— Let I I CONTESTS. PAOB. rpngiis— Dii- SuUa— Adini- 111 'mnquillity — Strong's Cy- u lieliof in iilivo of Wi». — Dr. Juhn> [eckiioBH and I the Home A Sniippish ntrol — Arch- lio Emperor Pussion tends ust be Ready Js— The Go8- tory of Two Dr. Dwight — •onts— Secure II and Confl- Others— Do ti Account of ilrrors — Care- Offenders — f nnd Fellow- ' Henry— Let A>!<'d rcisnnH yiiard nuainst Angry, Fretful, nnd Irrilal)li' Ki'eliii>,'H— IIopOH (jf tlie Future— Clier- IhIi (J(ii)d Humor and CliriMtian (.'lii'i-ifulni'HH— Chiron— rytluit^oraH—Dili'eronie between Mirtli nnd Ciieerfuhu'HH— Addison— He F^irnest and Con- Btant in Prayer— A Turlcisli tirandeo in Hun- gary— Have a Constant Sense of tlio Indwelling Spirit— I^ve to God a Sovereign lieniedy— The Kxample of Jesus — Fury and Fretfulness both Inconsistent with Wisdom— Imitating the Lord. '^^J5*H?S®ai<>t«fitBi^*i*»«i'*-^*^««^«^-^^»«'i^w^ I <^is-^«i?*r:i fiBfii^T?^^:04a£^;jJi£S^' ^r's.~7;^!**8it^^l©*«|K^S.T^ ■ A N G B R7 ITS NATURE, CAUSES. AND CURE. I. OF anqer in general. "Of all bad things by which mankind are cursed, Their own bad tempers surely are the worst." — Cumberland. "Be ye angry, and sin no«g>let not the sun go down upon your wrath."— Ephksians iv, 26. Aristotle says: "Anger is a desire to dis- please those who are displeasing to us." Locke says : " Anger is an uneasiness of mind, or discom- posure of spirit, on the receipt of any injury, with a present purpose of revenge." Buck says : " Anger is a violent passion of the mind, arising from the receipt, or supposed receipt, of any injury, with a present purpose of revenge." Watson defines it "a resentful emotion of the mind on receipt of an injury, and strong dis- pleasure at the evil doer;" and Webster, "A strong passion or emotion of the mind, excited by a real or supposed injury, with an intent to injure one's self or others." Worcester further .as**- ~3E^SSCSS8Wfe*3S' (l^ ANGER. defines it, " Discomposure of mind, excited by real or supposed injury." "Anger," says Farrar, " is the emotion of instant displeasure, which arises from the feeling of injury, or the discovery of injury intended; or, in many cases, from the discovery of the omission of good offices to which we supposed ourselves entitled. Or, it is simply the emotion of displeasure itself, independent of its cause, or its consequences." The word " anger ^' comes from the Latin "angor," vexation, and "ango" to vex, which is a compound of an against, and ago to act. It means to act against ; hence, the displeasure. Choler comes from the Greek cholera, from chole, bile, because the overflowing of the bile is often the cause and the consequence of choler. Rage comes from the Hebrew ragaz or I'ogez, to trem- ble, or shake with violent angor, as many per- sons do. Fury, in French furie, Latin furor, comes from fero, to carry away, because one is carried away, or controlled by the emotion when it becomes furious. These words have different shades of meaning. Choler expresses something more sudden and virulent than anger; rage is a vehement ebullition of anger; and fury is an ex- cess of rage. Anger may be so stifled as not to discover itself by any outward symptoms; choler is discoverable by the paleness of the visage ; rage IS as ■. u.-J.-S-.it^J^^r^lf-^r^-til^'^^''^^-'''^ . -r^cT-" - ".^5fe*?tg.a,iaaiKl9feS S.V ; ■ r*lW*H^i^a^ ANQER. 13 d, excited by ," says Farrar, easure, which ■ the discovery ases, from the )ffices to which >r, it is simply ', independent )ni the Latin vex, which is go to act. It le displeasure. '.ra, from choU, le hile is often choler. Rage rogez, to trera- as many per- ;, I^atin furor, because one is emotion when have different sses something iger; rage is a fury is an ex- bifled as not to (iptoms; choler he visage ; rage breaks forth into extravagant expressions and violent distortions; fury takes away the power of self-control, or the use of the understanding, and leaves the man like the fierce tornado, the unbridled steed, or the helmless ship in a storm. The maxim which Periander of Corinth, one of the seven sages of Greece, left as a memorial of his knowledge and benevolence, was cholei kratei, " Be master of thine anger." Choler is a malady too physical to be always corrected by reflec- tion. Rage and fury are distempers of the soul, which nothing but religion and the grace of God can cure. The word anger, in the text quoted, comes from the Greek orge, hence orgizomni, "anger, ire, indignation." It occurs five times in the New Testament: "Whosoever is angry with his brother;" "The master of the house being an- gry." And he was angry, and would not go in." " The nations were angry." " Be ye angry* and sin not." Anger is an affection inherent in our nature. It is, therefore, not wrong in itself. It is not an evil per ae. It is wrong only when it is directed to wrong objects or to right objects in a wrong way, or with a wrong spirit, or to a wrong de- gree of amount and duration. Anger, in itself, is as holy a passion as love. Indeed, in its legiti- 14 ANOER. mate form, it is but a development of love — love indignant with that which is opposed to the cause of truth and honor and happiness. In its place, and controlled by meekness and wisdom, it is an innocent and useful emotion. The man was formed to be angry, as well as to love. Both are original gifts and susceptibilities of our nature, and both were given to man by his Creator. The mettle of the young and vig- orous steed is not only harmless, but in the high- est sense most serviceable; without it the animal would be of little worth. So it may be said of man. He was made to be angry. There are times when he ought to be angry, and if he be a good man, he must be, but his emotion must be under powerful control. As the steed with bit and bridle, as the swift ship is controlled by the helm, and as the engineer controls the steam in the steam-chest, so must the man restrain with true meekness and matured grace the passions and emotions of his nature. We must not allow «nger toAte our master, it must always, and upon ' all occasions, be our most humble and obedient servant. It sliould never be allowed to make its appearance except on proper occasions, and always under strict discipline and control. We must not condemn evpry kind and every degree of anger ; the passion or emotion simply and-^in its own rr^tS^ ANGER. 15 jlopment of love — liich is opposed to and happiness, jd by meekness and uid useful emotion, angry, as well as to 1 and susceptibilities e given to man by the young and vig- less, but in the high- 'itliout it the animal it may be said of angry. There are iigry, and if he be a [lis emotion must be ; the steed with bit is controlled by the introls the steam in e man restrain with grace the passions We must not allow ust always, and upon lunible and obedient 1 allowed to make its occasions, and always ntrol. We must not ery degree of anger ; iply and-in its own nature is necessary, and is to be highly com- mended. It was among the original gifts to man from his Creator, and was, among others, pro- nounced to be very good. Coming from God, and planted in us, it is, in itself, an innocent passion, allowable on suitable occasions, and to be exercised at proper times, and always in a becom- ing manner. Our Lord Jesus Christ himself, who has left us an example that we should follow in his footsteps, was, when on earth, sometimes angry. Mark iii, 5: "And when he had looked round about on them with anger, being grieved for the hardness of their hearts, he saith unto the man. Stretch forth thine hand." Dr. Whedon says, in his note on this verse, "Before proceeding to the performance of the miracle he makes a full pause as tiiey stand in silent circle before him. They are fixed in obdu- rate silence of hatred. For one moment the Sa- vior is a judge. There is one glance of that eye which, iuvthe final day, will rive his adversaries." Some have wondered that the Lord Should b^ angry. But justice has its rightful wrath for^ guilt. Right is terribly hostile to wrong. God is angry with the wicked every day, and so the pure and holy Spirit of God may be grieved, ve^ed, made angry, and caused to de- part. Here is anger without ^n ; anger in one ■M»"-!-'W!T?qiK 16 ANGER. who knew no sin, and in whose Spirit was found no guile. This anger, indeed, was a virtue. Their hard- ness of heart called for this holy resentment. Such conduct as theirs, to one so undeserving, could not be looked upon without indignation. Coolness and indifference here would be out of place. When anger, hatred, wrath, or fury are ascribed to God, we must not understand a hasty, tumul- tuous passion ; these terms indicate his holy and just displeasure with sin and sinnerf?. His anger is a holy emotion arising from fixed prin- ciples, springing out of his holy and just nature, and is, therefore, calm, steady, and uniform. In this way we shoidd show anger. Anger against what? Against sin, as sin; wrong doing, as wrong in itself. True repentance generates a deadly hatred to evil in all its forms, because it is evil ; not because of its penal consequences, but because it is a thing which God hates. This is holy anger. I have but little faith in the moral excellency of those persons who can not go into flames of indignation whenever the wrong ap- pears in the ascendant. There is a time to hate, as well as a thing to liate. There is no good man and true who is not a hater. ' Johnson, the great moralist, professed, right iBjtKCTSiSlWa* I Spirit was found •tue. Their hard- holy resentment. ! so undeserving, hout indignation, •e would be out r fury are ascribed d a hasty, tuniul- icate bis holy and id sinnerf?. His ; from fixed prin- y and just nature, and uniform. In r. Anger against wrong doing, as ance generates a forms, because it inal consequences, God hates. This faith in the moral can not go into ?r the wrong ap- is a time to hate, rhere is no good ir. ■ • t, professed, right ASQEli. 17 honestly, he liked an "honest hater." St. Paul says : " Who is offended and I burn not ?" The stronger a man's love for the right, the more tre- mendous his anger against the wrong. Strong ove for the thing loved necessitates strong hate for the thing hated. Dante, who loved well be- cause he hated, hated wickedness because he loved goodness. When a repentant soul muses, not only on the sins of others, but on his own past sins, the fires of indignation kindle into a blaze. The man who has not indignation against sin needs truly to repent. David was a strong hater. Hear him : " Do not I hate them, O Lord, that hate thee? and am not I grieved with those that rise up against thee? I hate them with perfect hatred; I count them mine enemies." "I hate vain thoughts." " I hate and abhor lying." If we ourselves were perfectly free from sin, and were surrounded only by creatures entirely innocent, there might not be occasion for the ex- ercise of anger. But we live in a world where iniquity abounds, where the sacred name of God is blasphemed, his holy day set at naught, his house neglected or desecrated, his ordinances de- spised, where oppression and injustice are every day practiced ; and with us there are many occa- sions for a righteous indignation and for a holy" resentment. " It is good to be zealously aflPected 2 ■ i 18 ASGER. I, a'^' I i ■ill; : Its! I' if always in a good thing." Our heavenly Father implanted in our natures the irascible passions that we might reprove and rebuke the wrong doer, and contend earne.,tly for the right way. Tlmt passive tameness of spirit which allows the transgressor to trample on all law, human and divine, and go nnreproved and unpunished, is very far from promoting the honor of God or the happiness of man. We read of " the divine displeasures,' the anger of the Almighty," « the fury of his wrath," " the fierceness of his wrath," " the power of his anger," " the fury of the Lord coming up in his face" That which pleases the Lord should please me, and that which displeases him should displease me. Our natures are so depraved and disordered by sin, that in this, as in other things, the good and the pure and the right are often perverted ; and, instead of exercising our emo- tions and passions unto godliness and good works, we'indulge, to our own hurt, in the anger that is sinful and the temper that is mischievous— we exhibit it on trivial occasions, or on inadequate provocations. When it becomes rash and re- vengeful, or it is kindled into hatred, malice, and bitterness of feeling, it is an unmixed evd. " To'consider violent anger as only a mere in- firmity incident to human nature, is to form I ir heavenly Father irascible passions rebuke the wrong for the right way. it which allows the II law, human and [ind unpunished, is lonor of God or the displeasures," " the fury of his wrath," ' ** the power of his •d coming up in his the Lord should spleascs him should ire so depraved and 3, as in other things, the right are often exercising our emo- ne«s and good works, , in the anger that is is mischievous — we ns, or on inadequate comes rash and re- hatred, malice, and 1 unmixed evil. •r as only a mere in- naturc, is to form :5S4fe&S'" JAO'AVv'. 10 wrong conceptions of it. We must remember that wrath and strife are as expressly enumerate*! among the works of the flt'sh, as uncleanncss, nuir- •ler, or drunkenness; and although not punislmble in civil law, they are offensive to God, hurtful to ourselves, to our fellow-Christians, and to the Church of God. We use the term, "passions," in its most com- prehensive sense, as including all the emotions, wliother good or evil. To regulate the good and extirpate the evil is an imperative duty of all. Many of the passions may be summed up in these two — love and hatred. Love is the happy pas- sion, and contributes very largely to the sum of human happiness. Desire, hope, joy, are only developments or modifications of love. Desire, which must be included among the passions, is nothing more than love going out after its object. The only difference between love and desire is that which exists between a man when he is, sit- ting and when he is walking. He is the same person, only in a different attitude. Desire is love traveling towards the object of its affection. Hope is another modification of love. It is love out on the watch-tower, casting a glance onward, and anticipating the realization of its desire. Joy is another modification of love. It is love rejoic-^ ing in the |)ossession of the object. Hatred is a i so ANGER. rill; »'■ 1^: m passion that stands opposed to love, and develops itself in anger, resentment, retaliation, envy, re- venge, and lust of power. Every passion and sentiment of tlic mind lias particular parts of the body in correspondence with it, and these are always more or loss affected by it. Hatred, scorn, love, suspicion, confidence, admiration, and every other passion of the mind, have particular nerves and muscles in sympathy with them, and affect the features in a particular ' manner; so that in remote villages and in those countries where the emotions of the heart arc not attempted to be concealed or disguised, it is an easy mrtter to know the state of men's mind by looking in their fiices. But in more artificial so- cieties, in great cities, and in courts, where many are struggling for the same object, where there is an everlasting jarring of interest, where men are anxious to conceal their designs and wishes, and dare not avow the real motives of their actions, it is difficult to judge of the feelings of the heart by what appears in the countenance. Yet in the midst of all this affectation and disguise, men of experience and penetration will often see real joy through artificial tears, genuine sadness in as- sumed gayety, and inveterate hatred lurking un- der all the officious smiling display of kindress. Art can not long carry on a successful war with ajSBia8B!i**^as?-»«a<»>i««i»a»«?«»*«' lovo, art! develops taliiition, envy, ro- it of tlie mind lins in correspondence lore or less affected spicion, confidence, jssion of tlie mind, uscle.s in sympathy jres in a particidar llages and in those >f the heart are not disguised, it is an of men's mind by 1 more artificial so- courts, where many »ject, where there is rest, where men are rns and wishes, and res of their actions, feelings of the heart cnance. Yet in the nd disguise, men of ill often see real joy nine sadness in as- hatred lurking un- display of kindress. successful war with ANGER. 21 nature ; men can not be on their guard, or keep tlu'ir features in everlasting constraint; the gen- uine passion will occasionally show itself in the countenance by the sympathizing muscles. The hypocrite is that instant (hitected, and all his sub- sequent grimaces are in vain. On the other hand, the true Christian, who has h)ved kindness and cultivated the principle of broad benevoK'nce un- til it has ix'come to him a delightful and spon- taneous instinct, constantly exhibits his love for God and for all goodness. There is great propriety in grouping envy, hatred, and malice as a trinity of evil. They often dwell in the same person, producing where- ever found " lamentation, and mourning, and woe." Envy itself is defined to be " pain felt, and ma- lignity conceived, at the sight of excellence or happiness in others." When envy grows and matures it brings forth hatred; and hatred, when it is finished, brings forth malice. We have a striking example of this union of evil and its maturity in the conduct of Joseph's brethren towards him. First they envied him, probably on account of his superiority or excellence; then they hated him, in consequence of the partiality of Jacob, their father; and finally, in their malice, they sold him for a slave. A still more striking example occurs in the % 22 ANOER. M^\- conduct of the Jews to Jo.sus, in whom till oxcul- lencu nii't, wlien, for envy, tlioy thlivi-ml him into tlic hundri of llif llonnms; they envied him for the beauty and uplendor of that holiness that shone so clearly around his life. In their full- grown hatred tliey said, •' He hath a devil ;" and in their blood-thirsty malice they cried out, " Cru- cify him, crucify him." " If envy, hatred, nmlicc, reigns, And binds my soul witli sliivisli clmins, O Lord, tliy heavenly love imi'art, And drive the demon from my heart." The suppression of anger, therefore, must be highly conducive to the comfort and happiness of personal and home life, the honor of our holy religion, the glory of God, and the welfare of all classes of community. With a view to the sup- pression and removal of this great evil, we pro- ceed to examine the nature, sources, causes, con- sequences, and cure of anger. BL=»ri*fl»!«*3!^J**<' ill whom all oxcH'I- ii'y tlilivi'it'd liim i; they en vied him ' that lioliiies.H that ife. In their fiill- liuth a devil ;" ftud L'y cried ont, '' Cru- reifjns, hIiivIhIi cliuins, e impart, )in my heart." therefore, must be fort and happiness ! honor of our holy d the welfare of all a view to the sup- great evil, we pro- iources, causes, con- M0TVRE. 98 II. NATURE OF ANGER. Thk irregularity of all our passions and emo- tions, of our loves and hates, our desires and de- lights, originates in the depravity of our nature. In the moral as well as in the physical world we may plainly see the indications of that wreck and ruin which has shattered and destroyed the work- manship of the great architect of all things. Out on the hidden reef on a dark and stormy night a vessel is wrecked. We saw her when her lights went out. We may not, as yet, know its name, or cargo, or its destiny. There are coming in to the beach, on the surf, among the breakers, broken fragments of the vessel. Already we have seen enough all along the shore to convince us that a ship of great beauty and fine finish has disapiK^ared under the wave. The ivy covered ruin shows how grand a palace once occupied the site, long since deserted. So that human wreck, the wreck and ruin of mind and heart, of intellect and morals, of fine form and manly bearing, shows the grandeur of the man when he came forth, richly endowed, from the hands of the great master Builder. The 24 ANOER. sin of Eden thrills still in human hearts and human inrellects. The understanding is still darkened, the judgment still perverted, the will still perverse and stubborn, the affections alien- ated and debased, the passions sensualized and uncontrolled, and disorder reigning supreme. There are anger, hatred, wrath, envy, debate, de- ceit, strife, murder. The vices and follies of mankind break forth in a thousand forms, and their fiery passions hurry men on to wretched- ness and ruin. And yet, among all this general demoralization, we see enough of the beautiful and the good to assure us that before man "sought out many inventions" and followed them, he was pure and good, made in the image of God. Amid this general wreck there remain traces which speak his creator, God. Man has not lost all his original perfection and beauty. The dark cloud surrounding him has in it some faint rays to break the terrible gloom, some bright and silvery linings to indicate his ancient splendor. The disorders which reign within him, and the outbursting passions and storms which appear in his outward deportment, arise from an inherited depravity, as the streams which issue from an impure fountain. To this general source we must trace all sinful anger, in all its forms, and in all its developments. • ' " ■»JMiJSteJISwns sensualized and reigning supreme, h, envy, debate, de- ices and follies of lousand forms, and en on to wretched- )ng all this general ;h of the beautiful before man " sought llowed them, he was he image of God. here remain traces . Man has not lost I beauty. The dark n it some faint rays J, some bright and is ancient splendor, vithin him, and the •ms which appear in ie from an inherited hich issue from an neral source we must its forms, and in all NATURE. 2fi We say of a man who has no will-mastery, that he is ruled by his passions; they govern him, not he them. Centuries ago an Arab wrote : " Passion is a tyrant which slays those whom it governs." It kindles like a fire, and when once thoroughly kindled, can scarcely be quenched; or like the torrent whicli, when it is swollen, can no longer be restrained within its banks. Call him not a prisoner who has been put in chains by his enemy, but rather call him a prisoner and a slave whose own passions overpower him and destroy him. "Sometimes in our latitudes," says Arnot, "vapors rising from the ground, and floating in our atmosphere, change the white brightness of the sun into a yellow or fiery red. A shade that seems to take the mirth out of man and beast then lies upon the earth. Thus passions, issuing like mist from the soul itself, darken the face of God, hiding his tenderness, and permitting only anger to glance through." Bishop Taylor says: "Anger sets the house on fire, and all the spirits are busy upon trouble, and intend propulsion and defense, displeasure and revenge; it is a short madness, and an eter- nal 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 26 ANOER. a sword in the hand, and a fury all over. It has 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 ter- rible and 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 per- sons professing nobleness and goodness. 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, rtyoicing in evil, and a desire to inflict it." T. Adams says : " The angry man is compared to a ship sent into the sea which hath the devil for its pilot. The anger of mortal man should be mortal like himself. But we say of many, as Va- lerius Maximus of Sylla, it is a question whether they or their anger die first ; or vhether death prevents them both together. If you look into this troubled sea of anger, and desire to see the image of a man, behold you find fiery eyes, a faltering tongue, gnashing teeth, a heart boiling in brine, and drying up the moisture of the flesh, NATURE. 27 iry all over. It has ml the heats of lust, nd the bodiiigs of a recipitaucy, and the If it proceed from ry ; if from a small so it is always ter- lakes a man's body The voice horrid, e or fiery, the gait lor ingenuous, and is wasps than for per- d goodness. It is a r passions. There is id sorrow, pride and nsideration, rijoicing t it." gry man is compared ich hath the devil for artal man should be say of many, as Va- is a question whether t; or vhether death r. If you look into ind desire to see the 3U find fiery eyes, a teeth, a heart boiling moisture of the flesh, till there hh scarce any part left of his right composition." Dr. Watts thus speaks: "To be augry about trifles is mean and childish; to rage and be fu- rious is brutish; and to maintain perpetual wrath is akin to the practice and temper of devils; but to prevent and suppress rising resentment is wise and glorious, is manly and divine." The intoxication of anger, like that of the wine-cup, shows us to others, but hides us from ourselves; and we always injure our own cause in the opinion of the world when we too passion- ately and eagerly defend it. Neither will men be disposed to view our quarrels precisely in the light we do; and a man's blindness to his own defects will even increase in proportion as he is angry with others, or pleased with himself. To be angry is to revenge the fault of others upon ourselves. Ungoverned anger is a fruitful source of mis- chief to human life and happiness. Many of the scenes of public calamity and private distress which come to us in our daily press of business, and fill us with astonishment and horror, have their origin in unbridled passion and uncontrolled tempers, which have grown so turbulent as "to kindle at the shadow of a wrong." It is this that mingles the poisoned chalice, sharpens the 28 ANGER. assassin's dagger, purchases, loads, and fires the murdorous pistol, bringing sorrow, lamentation, and woe upon nations, coninmnities, and families. This, through successive ages of the world's his- tory, has furnished ample materials for the poet's tragic muse and the orator's pathetic declamation. The stupid, blundering rage of one king, president, cardinal, or counselor has often em- broiled nations, otherwise loving and peaceful, in war and bloodshed. The anger of bishops and priests has deluged the Church of God in blood, even the blood of those "of whom the world was not worthy." Detestable bigotry, cruel igno- rance and superstition, and unhallowed anger have made sad havoc in the fold of Christ. Nothing can be more remote from the genius of the Gos- pel of peace, from the nature of true religion, or from the precepts and example of him who is the Prince of peace, whose nature is love, and whose first and great command is, "Thou shalt love the Lord thy God with all thy heart, and mind, and soul, and strength, and thy neighbor as thyself;" and who has left us an example of meekness and charity such as the world never saw before. The miseries and mischiefs occasioned by lawless anger in the Church, in private associations, and in the domestic circle, are without end. How true it is, that " where envying and strife are V , and fires the V, lamentation, s, and families, he world's his- i for the poet's ic declamation. of one king, has often em- nd peaceful, in )f bishops and God in blood, lom the world try, cruel igno- red anger have rist. Nothing us of the Gos- ■ue religion, or iiim who is the )ve, and whose shalt love the and mind, and or as thyself;" * meekness and r saw before, ned by lawless ;sociations, and ut end. How and strife are NATUUK 29 there is confusion and every evil work." Anger, peevishness, wrath, rage, and implacable resent- ment can never be vindicated ; they are so hateful in themselves and so destructive in their nature, and so mischievous in their effects, that they can never admit of a defense ; every wise man con- demns them. " Wratli is cruel and anger is out- rageous ; and who can stand before envy ?" "The ocean lashed to fury loud, Its high waves mingling with the cloud, Is peaceful, Bwect serenity. To anger's dark and troubled sea." — Eastbubnk. 11 ?'^^mKi:^-i ~i ..:%at!a!fci»ifd«EgB;^?cis-?-.rJ::r^ 30 ANGER. III. CAUSES OF ANQER. Before the skillful physician will undertake to prescribe for the patient, he will first carefully and critically diagnose or examine the case. He will investigate us to the location of the trouble and its primal cause. May we not wisely follow his example? A leading cause for the existence of anger, I think we may safely affirm, is the natural temper- ament we inherit from our ancestors. There are some persons of temperament so cold, so dull, and phlegmatic, that it requires almost an appli- cation of gunpowder or nitro-glycerine to rouse them to action and quicken their sensibilities. Otliers come into this world with a sanguine, nervous temperament — they are generally hot- blooded or hot-headed. We see this very clearly in the animal kingdom, the dull, crocky, heavy, and the lively, sprightly, fiery animal. The passions are powers in man which are partly be- longing to the body and partly to the mind. The temperament of the body has a great influ- ence in disposing us to irascibility, or to gentle- ness and meekness. Since the passions arc not CAUSES. 31 NGER. will undertake 11 first carefully J the case. He of the trouble at wisely follow nee of anger, I natural temper- nrs. There are > cold, so dull, Imost an appli- yrcerine to rouse i>ir sensibilities, ith a sanguine, generally hot- this very clearly , crocky, heavy, animal. The h are partly be- y to the mind, as a great influ- ty, or to gentle- passions arc not merely or entirely operations of the mind, but of the mental exertions in unison with the flow of animal spirits and the commotions of the animal nature, the differences in the physical and mental structure are very marked, especially in disturb- ances of min I or of body. When, for instance, we see an object that pro- vokes our resentment we not only feel a certain impression of mind, but also a certain commotion in our bodies. We may not be able clearly to explain the connection of mind and body, or how the commotion is carried on in our bodies, but we know that the animal spirits are agitated, the blood is greatly accelerated in its motion. The effects of the agitation becore very apparent to those around us, even though we nrhy try to con- ceal it. Our eyes, eyebrows, /iiostrils, temples, cheeks, all betray ns on this occasion. When Jehovah speaks of the fall of the enemies of Is- rael, in the latter days, upon the mountains of Israel, he says, speaking after the manner of men, the "fury shall come up in my face." (Ezekiel xxxviii, 18.) It is an interesting query how the blood, the seat of life, is under the empire and control of moral impressions. That it is so is obvious, as the innocent blush, the fiery glance, the scowl of anger clearly indicate. It is very evident that our natural constitutions are very !!i Hi .,—■■■«■»' »«»ei^M*«iisrf^S*SK8BBiaSr- *' 32 ANQER. f; different. Certain habits of body more dispose to irritability of tcnuuT than others. Some are more fiery in their nature; they kindK; into a flame almost by a kind of spontaneous combus- tion; are angry at the children, the servants, the horses, their tools or implements, sometimes at the weather, the sun or moon ; or as Jonah, who was angry at the worm, at the wind, the sun, the gourd. The writer once saw a man in a fit of anger furiously kicking his own gate. The great- est commotions often originate in the smallest matters, for these most readily interest little minds. An angry man, when he returns to reason, is angry at himself. Swift says, " Our passions are like convulsive fits, which make us stronger for the time, but leave ns weaker forever after." Henry says, "When passion is on the throne, reason is out of doors." One fretful, angry, peevish disposition disturbs the peace of a whole family. Of all hateful characteristics there is none so odious and ridic- ulous as a selfish and angry temper in a worth- less man. He who shows his passions tells his enemy where to hit him. Angry men have gen- erally good memories. " The wildest ills that darken life, Are rapture to the bosom's strife; ' The tempeHt, in its blackest form, Ib beauty to the boBom's storm ; ly more dispose hers. SoiiR' nro y kiiuUi; into a liiucous conibus- the serviints, tlin ts, sometimes at •r ns Jonnli, who iiul, the sun, the mnn in a fit of ;ute. The groat- in the smallest y interest little he returns to ; like convulsive le time, but leave ry says, " When is out of doors." )osition disturbs Of all hateful >dious and ridic- ipor in a worth- )assions tells his y men have gen- in life, 's strife; st form, jtorm ; CAUSES. 33 The ocean, luplied to fury loiul, ItH liigli wiivo niinglinj; with tlie cloud, Is peiiceful, Hweet serenity, To unger'a durli and stormy sea." J. W. Eastburnk. A fruitful cause of anger is an inordinate and unreasonable self-esteem. It is often called pride, is sometimes confounded with vanity and some- times with dignity. Pride is the high opinion that a poor, little, contracted soul entertains of itself; while dignity consists in just, great, and uniform actions, and is always the opposite of mean- ness. Pride is manifested by praising ourselves, adorning our persons, attempting to appear before others in a superior light to what we are, con- tempt and depreciation of others, envy at the excellencies of others, anxiety to gain applause, impatience of contradiction, and it is the parent of anger. A contentious spirit is usually a proud one; and only by pride coraeth contention. It is pride that makes men angry and passionate. Collier says: "Pride is so unsociable a vice, and does all things with so ill a grace, that there is no closing with it. A proud man will be sure to challenge more than belongs to him ; you must expect him stiff in conversation, fulsome in com- mending himself, and bitter in his reproofs." Col- ton says : " Pride either finds a desert or makes one; submission can not tame its ferocity nor 3 .!^^^B^K.-ae^i^*sw^a«cwg)(86:s^e>i. cJf « tt^^ 34 ANGER. satisfy ita voracity, and it requirea very co.sMy fooil—its kci'iuM-'s liappiiie&s." In society pride is essentially exacting, insolent, heartless, de- tract ing. " I'lidi-, of all oihtTHlhe most duiigerous fuult, PiiHX'oilri from vvant of sense or want of tliouglit. The men who hibor and digest things most, Will bo much apler to despond tliau Itoasl; F the price. We could not if we would, and we would not if we could. We have a remarkable illustration of this in the anger and rage of Haman (Esther v, 13) : "Yet all this availoth me nothing, so long as I 8ee Mordecai, the Jew, sitting at the king's gate." He had honors, and dignities, and wealth, and place, and power, the smdes of royalty, and the applause of the people, but Mordecai had been able to retain a treasure which few courtiers pos- sessed—a whole conscience— and he could not, in his conscience, pay an idolatrous obeisance to any human being. Haman was so full of haughtiness and self-esteem that he became quite enraged, filled with indignation. His anger arose to white heat. He breathed nothing but revenge. The VA CSICS. 36 e8 very cosMy ii society pride heartless, ile- us fuult, tuf tliout^lit. 8 most, I l)oiiHt; Jerstood." corruption, and ace, (Icmaiuling pay the price. we Aould not ation of this in Esther v, 13): jr, SO long as I he king's gate." ind wealth, and •oyalty, and the lai had been able r courtiers pos- he could not, in obeisance to any II of haughtiness ! quite enraged, er arose to wliite t revenge. The life of the offender and the lives of his fmiily would not suftice to cool his boiling wnitli. A gallows, one hundred feet high, niiist be prepared inuuediately for the man who dares to keep an independent conscience. The vast sum of ten thousand talents of silver is offered for the king's private treasury, if he will only sign a decree to (lestroy a whole nation, to cool Haman's anger and quiet his vengeAd wrath. Such torment of soul did his envy and malice bring upon him. What is the cause of this great anger? Let us inquire. The answer is. It is pride; "Only by pride cometh contention." "In the mouth of the wicked is the rod of pride." Pride keeps men in continual vexation, while the meek and humble possess their souls in peace and pros- perity. The proud man's character is so odious that people often take pleasure in vexing him, and he has such a lofty opinion of himself that he often imagines he is intentionally insulted when no one ever thought of such a thing; and he considers things an insult to him of which a more sensible man would take no notice. He often thinks that he is not respected by his equals and his dependents as he ought to be ; hence his life is full of disquietude and distraction. Angry, resentfid, malevolent passions torment his soul, rob him of repose, and haunt him like specters. 3Q ASOER. .'•Tm all in vuin, thlH nigo that tearn thy bosom; Liko II l")'>r l-i'-'l •I"''' """'•'■'* ',',' '^ '-''*"• Tlxiu buuleal lliynolt to deiilli." - How true the w.mls of wi-saom, '< It i8 better to be of un hu.ul.le Him-it with tlH| lowly, than to LaethesHwiththeim>uar It.pnc that fill, the w.nl.l with 80 much uuuuo..ty. In th H pentl.uu.lauce of Helf-csteeu. we huget what veare. We elain^ attentions to wh.ch we are by no means entitle.!, an.l we arc rigorous to otlenses, a« "wo ourselves luul never offetuUnl. i our prjde were subduea, cut down, and plucked up by the roots, pa.sion would quickly subside. Humd.ty and meekness would take its place, and love and poaec wouhl prevail instead of war and anger. It is difficult for a haughty man to forgive one who has caught him in a fault ; his rcscntntent will hardly cool till he has, in some way, regained the advantage he lost, and by some means pro- voked the other to do him equal wrong. He hates the man he has once offended, and he nurses his wrath and keeps it warm. To be angry is to revenge the fault of others upon GUI. elves. There is an old proverb, « That anger is'like ashes, which flv back in the face of h.m who throws them." Dr. Arnold, when at Lale- ham, once lost all patience with a dull scholar, when the pupil looked up in his face and said, t',1 IW/i'.S. 87 1 thy bosom ; lUgO, , " It 18 better lowly, thun to " It i« prido iiiiiiiH'f^ity* in we tit ryot what liich wc ure by ustootVonses, as . If our pride [jUcd up by the lide. Humility s, and love and var and anpor. to forgive one his resentment le way, regained ome means pro- iial wrong. He ffended, and he warm. To be of others upon >rb, " That anger the face of him \, when at Lale- 1 a dull scholar, lis face and said, "Why (1»» you speak angrily, wir? Indeed, I urn doing t'.- best 1 «!an." Yiiirn ut\er he used to tell the >tory to his fliiltlren, and Huy, " 1 never felt 80 ashuined of myself in my life. That look and that speeeh I huvo never forgotten." Ignoranoe in very often the cause of sinful anger, as it is always, more or less, the foiiiidii- tiou of pride. A weak mind is easily kindled into resentment, and u fool's wrath is presently known; it rises and Humes «)u the slightest provo- cation, it flashes in his countenance like light- ning, and breaks out in boisterous language and unbecoming expressions that betray great weak- ness and folly. A prudent man covereth shame by suppressing his resentment, controlling his temper, maintaining possession of himself, and keeping his wrath as with a bit and bridle. The man of nngoverncd temper, of uncontrolled anger, informs every one with whom he comes in con- tact that he is a weak, foolish, ignorant man. Nabal is his name, and folly is with him. Solo- mon gives this necessary caution : " Bo not hasty in thy spirit to be angry; for anger resleth in the bosom of fools." It has its quiet and settled abode in that bosom. It is the constant com- panion, is on hand on all occasions. "He that is soon angry dealeth foolishly ; and a man of wicked devices is hated." His passion hurries ■■a!a&t:«(*»».^tM1»e»^'^pi»--*M3*'*w«***'^^ ^fci^ftSr-*s??^-a --^^.- - 38 ANGER. him away into many rash and foolish words and deeds. "The fool rageth," becomes unmanage- able. His whole nature is thrown into a raging flame of passion. Advice, cautions, and reproofs fall upon his soul as sparks of fire on combusti- ble material. "Make no friendship with an angry man ; and with a furious man thou shalt not go" in company frequently, nor converse with him familiarly as friends do, "lest thou learn his ways, and get a snare to thy soul." " The discretion of a man deferreth his anger ; and it is his glory to pass over a transgression." That is something more than postponing its avengcment, it is checking it. It is blowing out of existence its first sparks, it is crushing it in its very germ. This is his glory. It is a splendid conquest. The wise man is liable to passion; he has the same nature and temperament as the ig- norant and fimlish man, and circumstances in life often occur to evoke it. It rushes up within him, and its instinct is revenge, but he forbears. In- stead of acting under its impulse he waits until its fires cool. It is said of Julius Csesar, that when provoked he used to repeat the whole Ro- man alphabet before he suflFered himself to speak ; and Plato once said to his servant, " I would beat thee now, only I am angry." It is a noble sight to see a man holding a calm mastery over the oHsh words and )nies unniuiiage- m into a raging ns, and reproofs ire on combust i- idship with an man thou shalt y, nor converse do, "lest thou ) thy soul." erreth his anger ; a transgression." I postponing its It is blowing out crushing it in its It is a splendid lie to passion ; he rament as the ig- cumstances in life OS up within him, he forbears. In- Ise he waits until ulius Csesar, that !at the whole Ro- hiraself to speak ; nt, " I would beat [t is a noble sight mastery over the CAUSES. 39 '* m ' -i-AMiA* *^mii- .i^ surging billows of his own passions, bidding them wo so far and no farther. ' A discreet man is disposed to be cautions m giving ear to false accusers and slanderers. He Lows that they are Satan's uistruments. He tiUbe likely to prevent all angry feehng unt. h has fully examined all the circun.stauces of t J , at firs' sight, appears to be a provoca .on He V ill examine all the circumstances .n a clear Ught, and weigh them in a just and even balanc . The storm and noise of some men dearly u^- cate a consciousness of the narrowness of their T. mnlerstandings. They feel their .gnorance and insufficiency, and appear determined to gam by their clamors that attention and regard ot lich they know themselves to be underservir^g; They make up in noise and bluster what they lack in sense and intelligence. How the em- ployes and domestics of such men are to be pitied' In their hearts they must despise those Impty bawlings and angry blusterings. Seneca says truly: "This passion indicates great weak- ness." Pythagoras says: "Anger begins with folly and ends with repentance." "Thou must chain thy passions down; Well to serve, but ill to sway, Like the fire they must obey. They are good, in subject state. To strengthen, warm, and animate; -"i-5??!C!»^^w^««t»«sr»i»-*IB'*' -f 40 ANGER. But if once we let tlu-in reit,'n, They swocp with desoliiliny; train, . Till tliey hut leave a hated iiauie, A ruined aoul, and blackened fame." — E. Cook. Carelessness and inattention to the state of our own hearts is a prolific source of angry passions and sinful tempers. "Take heed to thy spirit" is a command from God to his people. And again : " Take heed to thyself, and keep thy soul diligently." (Deuteronomy iv, 9.) "Keep thy heart with all diligence; for out of it are the issues of life." (Proverbs iv, 23.) Every thing depends upon the state of the heart. Jesus said : "Out of the heart proceed evil thoughts, mur- ders," etc. " As a man thinketh in his heart so is he." If the heart as a fountain be not kept pure, all the streams of life will be poisoned. If the heart as a garden be not kept well culti- vated, the whole sphere of life will be overrun with the thorns and weeds of anger and pride. If the heart as a fortress be not kept securely guarded, the enemy will come in and blow up the magazine. The motions and tendencies of the inner man should be kept carefully and con- stantly guarded. Our lives will be regular or irregular, consistent and happy, comfortable, or otherwise, according as we guard our tempers and passions or neglect them. It is not enough that ^ i-'ts^aW-K*'-*^'-'-' -*l''**^''' ' •■*"' in, e, me." — E. Cook. the state of our angry passions [ to thy spirit" i people. And il keep thy soul I.) "Keep thy t of it are the ) Every thing rt. Jesus said : thoughts, mur- in bis heart so lin be not kept ill be poisoned. kept well culti- ivill be overrun iger and pride. )t kept securely in and blow up 1 tendencies of refully and con- \ be regular or comfortable, or our tempers and not enough that CA USES. 41 we guard our eyes, our ears, our tongues, our hands, or our feet ; the heart must be carefully guarded and kept with all diligence. Anger is such a headstrong and impetuous passion, that the ancients called it madness ; and, indeed, there is but little difference between an angry man and a madman while the fit continues, because both are void of reason, and blind to the state of their own heart. A spark may set a town on fire. One fit of anger may give you cause to mourn all the days of your life. Quench the first rising of the fire. Socrates watched his heart so closely, that when he found in himself any tendency or disposition to anger he would check himself by speaking low, in direct opposi- tion to the motions of his kindling displeasure. If you are conscious of warmth of temper keep your mouth shut, for words fan the flame and increase the mischief. Fits of anger bring fits of disease. Many a person has dropped dead in a rage. " Whom the gods destroy they first make mad," and the ex- ample is often followed now, for, by making your opponent in argument angry, you can all the more easily demolish him. Dr. Fuller used to say that "the heat of passion makes our souls to crack, and the devil creeps in at the crev- ices. Anger is a passion the most criminal y^^ ■/:-.■: 42 ANGER. ti' and destructive of all the passions; the only one that not only bears the appearance of in- sanity, but often produces the wildest form of madness. It is difficult, indeed, sometimes to mark the line that distinguishes the bursts of rage from the bursts of frenzy, so similar are its move- ments, and too often ecpially similar are its actions. What crime has u.»t been ci)mmitted in the paroxysms of anger? The friend has been murdered by his friend, the child massacred by the parent, the Creator blasphemed by the crea- ture. Anger is a storm of the human mind which wrecks all our better affections, drowns rea- son and conscience, and, as a ship is driven with- out helm or compass before the rushing gale, the mind is borne away without guide or government by the tempest of unbounded rage. One angry word sometimes raises a storm that time can not allay. Cumberland says : " The passions may be hu- mored till they become our master, as a horse may be pampered till he gets the Viter of his rider; but early discipline will prevent mutiny, and keep the helm in the hands of reason." Bishop Hall says: "The proud man hath no God ; the envious man hath no neighbor ; the angrv man hath not himself. What can he have -^ g bMlB ' ^fcWW -mJB 1 ions; the only )eiirunce of in- k'ildest form of es to mark the a of rag« from are its move- similar are its in committed in friend has been Id massacred by led by the crea- e human mind ions, drowns rea- p is driven witli- rushing gale, the le or government ige. One angry 1 that time can iions may be hu- aster, as a horse thb Ijeiter of his prevent mutiny, ands of reason." id man hath no o neighbor; the Vhat can he have CAUSES. 43 that wants himself? What is he better that has himself, and wants all others ? What .8 he better that has himself and others, and yet wants Cod . What good is there, then, in being a man, it he be wrathful, proud, or envious?" "How luany there are who check passion with pussi(,n, and are very angry in reproving anger! bueh a reproof of vice is a vice to be reproved. (Seeker.) " Aa poliahed steel receives a stain From drops at nimlom flung, So does tlie child when words prolane Drop from a parent s tongue ; The rust eata in, and oft we find That naught which we can do, To cleanse the n>et«l or the mind, The brightness will renew." Another cause of anger is coveioumm. Men often, when crossed in their designs, frustrated in their purposes, blasted in their hopes or disap- pointed in their wishes, sink into fretfuliu^ss and impatience. Take an example. King Ahab had all the honor, power, and profit that a whole kingdom could bestow. He had the undiputed possession of a throne and kingdom. Much would have more; the covetous man is .ke the grave, which never says, " It is enough. Inor- dinate desire for wealth is never satisfied ; so Ahab coveted the little garden spot of his neigh- 44 ANGER. bor. Naboth, being a Hebrew, and umlor the laws of that nation, couUl not alienate from his heirs and successors tliat little plot of ground, so he refused the unreasonable demand of the king. Ahab, who had little thought of the divine law, and perhaps less of the rights of his subjects, came into the palace so sad and sore displeased that he could not enjoy the thousands of good things around him, but threw himself upon the bed in a rage, and turned his face away and re- fused to eat. Poor, petulant, passionate Ahab grew sick with vexation; he pined away under the hot fever of resentment, and breathed only revenge and slaiightcr. In his anger he slew a man, in his self-will he digged through a wall and took possession of an innocent man's estate. His covetousness overcame his honor and his honesty, and pierced Mm through with many sorrows. " He that is greedy of gain troubleth his own house" with impatience and fretfulness, when he can not obtain what his soul lusteth after, or when he loses what he had already gained. He troubles his own house by niggardly provision for the necessities of his family, fretting at every outlay, grudging every comfort, disturbing the peace of the family by his miserable temper and his irritability, anxiety, and angry passions. ■ ■ ■^foUi^v^ a!W!MI***=-" ,»W54 tE***^"-''^*'*^' — -s^wriwiwr^ and unclor the lii-nate from his ot of gi'ound, so !ind of the king. ■ the divine law, of his subjectsj, \ sore displeased ousands of good iiiniself upon the ice away and re- passionate Ahab ined away under id breathed only anger he slew a through a wall sent man's estate. i honor and his )ugh with many ;roubleth his own itfulness, when he lusteth after, or ?ady gained. He ggardly provision , fretting at every t, disturbing the jrable temper and jry passions. CA USES. 45 Angry and irritable men are as ungrateful and unsociable as thunder and lightning, being in themselves all storms and tempests, while quiet and good tempered natures are like fair weather, welcome to all, and acceptable to all men; they gather together all whom the other incenses; as tUey have the good will and good wishes ot all their neighbors, so they have the full possession of themselves, and in patience and quietness possess their souls. But how with the angry man who is greedy of gain ? Who thinks well of an ill-natured, churlish man, who has to be always approached in the most guarded and cau- tious way? Who desires him as a neighbor or a partner in business? He keeps all about him in nearly the same state of mind as if they were living next door to a hornets' nest or to a rabid animal. Bad money can not circulate through the veins and arteries of trade. It is a great pity that bad blood can circulate through the veins and arteries of the human frame. Lamentation is the only musician that always, like a screech-owl, alights and sits on the roof of an angry man. Anger has been well com- pared to a ruin which, in falling upon its vic- tims, breaks itself to pieces. It is a very dan- gerous thing to have such neighbors for we could sit more safely on the horns of a bull than - >w»-,tf.wyi... ImKiji WX 46 ASGKR. to live in quietness with such characters. We, therefore, Hhould form no friendship with a per- son of a wrathful temper, and go no ftnther than is needful with a man of a fiery and unrestrained spirit. Solomon said : " He that is slow to wrath is .)f great understanding, but he that is hasty of spirit exalteth folly." It requires a man of great understanding rightly to control and regulate the stormy and choleric temper. It is so com- bustible that the tiniest spark of temptation will set it in flames ; but our great Creator has given us an understanding to Ci)ntrol and use our passions. As a rule, the force of intellect in a man is alwavs equal to his impulses. Where there are mighty impulses, there is powerful understanding equal to those impulses. Such a man can be calm in the storm or " slow to wrath." Temper is a kind of inner atmosphere in which man breathes and lives and works. This atmosphere has great varieties of temperature, from zero to blood heat, and great changes of weather too— serene and stormy, cloudy and sunny. This temper, however, unlike the outward atmosphere, is controllable by man. He can regulate his temperatures and his atmosphere, and it will well repay him to do it. Our greatest victories are victories over tem- per. It endows a man's life with a kind of roy- .««,«BW.*B»-««W>-»**' CA USES. 47 cliaracters. We, ship with a per- ) no fin ther than and unrostiained ; is slow to wrath B that is hasty of cs a man of great and regulate the It is so com- k of temptation rrcat Creator lias lutrol and use our llect in a man is Where there are •ful understanding \ man can be calm h." Temper is a liich man breathes nosphere has great 5ero to blood heat, ■ too — serene and s temper, however, re, is controllable I temperatures and II repay him to do victories over tem- irith a kind of roy- alty before which meaner spirits bow. " He that is slow to anger is better than the mighty ; and he tlmt rukth his spirit than he that takcth a city." To conquer self is a most righteous war. His spirit is his own domain. It is the Canaan (iod has given him to conquer and to rule. He nuist le his distress ; He lilies yo.i i.-ile, ami his own still less. Thus always teasing others, always teased, His only pleasure is-to bo displcttaod. '^^K,iiiJ»aaSimiii»-ii*' it frown, it down, kcry pliir, if im canl 11 less. 1 leased, mod." OBJECTS ASD LIMITS. 49 IV. OBJECTS AND LIMITS. I HAVE said that anger is an affection of our nature, and ha.s its lawful objects and limits. The text is not a conunand, it is concession and a caution. We may he angry, but we must not sin. To be angry and not sin, we must be angry at nothing but sin. We are taught how we may exercise our emotions and passions un- der proper restraints, as occasion calls for their exercise. 1. We may be angry at our mm »m8. Indeed, we ought to be. It is most becoming that we should be. Every man who truly repents is grieved at his own folly ; and more or less angry at himself for having transgressed a holy law, and dishonored God. Thus Job xlii, 6, said: "I abhor," dislike, detest, and loathe « myself and repent " He was filled with indignation against himself on account of his sin. Thus the sons of Israel were grieved and angry with them- selves for having treated their brother and their father in the cruel and unnatural way they did. Their indignation was turned against themselves. "Thus," the Psalmist said, "my heart was 4 - 50 ANGER. grieved, and I wn« pricked in my reins," dwply wounded with Horrow and uiigi-r ut my hIu. lli« mind was wounded siml distressed. Seneca miys : "Let a man eouHider his own vices, reflect upon his follies, and he will see that he has the greatest reason to be angry with himself." 2. We may lawfully be angry with the vices and follies of others. That meek and quiet spirit which is, in the sight of God of great price, is not a passive tameness of mind where all steadi- ness of principle is renounced, and where a sinful conformity to the world vitiates the whole char- acter. It is no part of Christianity to yield an unlimited compliance with the nuinuers and habits of mankind. The true dignity of our manhood can not be maintained without a strong and stern determination against all wrong. The true purity of the Christian character can never be main- tained by an easy compliance with the maxims and tendencies of those around us. Nehemiah's anger was just and reasonable when he heard the Jews utter their impatient complaints. He says : " I was angry when I heard them cry." (Nehe- miah v, 6, 7.) He was too wise and too strong a man to' be guilty of that rashness which be- trays men into the mischiefs ot nngoverned pas- sion. He "consulted within himself" before he '*>■-- agennsra****-'*'"--' y reins," ilcoply at my sin. Hi« I. onsider liis own \iul he will 8to be angry willi with the vices and and qnict spirit if groat price, is where all steadi- iid whore a Kininl the whole char- anity to yield an [vnnors and hahits of our manhood 1 strong and stern The true purity I never be maiu- with the maxims us. Nehemiah's /hen he heard the )laints. He says : em cry." (Nehe- se and too strong ishness which be- t ungoverned pas- limself " before he OliJECTS AM) LIMITS. 51 publioly expressed his displensuro ; he took time for sober thought, and then ho rebuked the nobles. Theophrastus ^aid : "A good man must bo displeased with the vices of the wicked." The meeUness so freciuently recommended in the Wonl of God is not a sinful easiness and indilference with respect to the abominations which are prac- ticed in our day. Where is our zeal for God if we be entirely calm and unmoved wheti we see his laws trampled under foot, his name dishon- ored ; when innocoiicy is injured, the widow and the orphan rol)bed ; the house of the Lord treated as if it were only a place of recreation or amuse- ment ; the holy Sabbath despised and lightly esteemed ? When a friend is ill treated or a be- loved brother or sister unjustly reproached, it would be criminal to sit in silence and show no concern. Where an innocent person is injured, the defenseless and helpless trampled upon or de- frauded, generosity and compassion call for some degree of indignation. Moses's anger was kin- dled when he saw the people given to idolatry. Lot's righteous sold was vexed with the filthy conversation of the wicked. " I beheld the trans- gressors, and was grieved because they kept not thy law." (Psalm cxix, 168.) "Moses w s angry with Eleazar and Ithamar." " Jesus looked 62 ANGER. round about on them with anger, being grieved for the hardness of their hearts." (Mark iii, 5.) One of the late Dr. Spencer's parishioners in Brooklyn, New York, met him hurriedly urging his way down the street one day ; his lip was set, and there was something strange in that gray eye of his. " How are you to-day, doctor ?" he said, pleasantly. He waked as from a dream, and replied, soberly, "I am mad!" It was a new word for a mild, true-hearted Christian ; but he waited, and with a deep, earnest voice went on, " I found a widow standing by her goods thrown in the street; she could not pay her month's rent, the landlord turned her out, and one of her children is going to die ; and that man is a mem- ber of the Church! I told her to take her things back again. I am on my way to see him." Who will say that this anger was not commendable ? There is an anger that is always to be depre- cated and condemned ; it has death and destruc- tion in it ; it is the anger of selfishness and of covetousness. And there is an anger that is always commendable as majestic and holy as the anger of truth and love incarnated. If a man meets with tyranny and injustice he should be roused to in- dignation to defend the innocent and maintain the right. But he must not lay up any enmity r, being grieved ' (Mark iii, 5.) parishioners in lurriedly urging ; his lip was set, in that gray eye loctor ?" he said, I a dream, and It was a new liristian ; but he ; voice went on, er goods thrown »ay lier month's t, and one of her t man is a mem- ler to take her my way to see I anger was not .rays to be depre- ath and destruc- elfishness and of iger that is always y as the anger of I man meets with be roused to in- >nt and maintain y up any enmity OBJECTS AND LIMITS. 63 or harbor any grudge. The flame may not be sinful, but the coals are. Revenge is always cruel, mean, and sintul. "Some call it manhood," says Trapp,"but it is rather doghood." The more manly and noble a man is the more mild and and merciful he is. See the manly David taking the spear and the cruse of water from Saul's pillow, and refusing to hurt his most implacable enemy. Great men could not stoop to do a mean, revengeful act. Revenge hurts the offerer as well as the sufferer; as in the foolish bee, when in her anger she stings you, leaving her sting behind, and so is doomed ever after to be only a drone. 3. We ought to be angry with vicious prao- tices'and impropneties in the house of God in con- nection with public worship. The place appointed for public worship has always been esteemed as sacred to the service and worship of Almighty God. Solomon said: "Keep thy foot when thou goest to the house of God, and be more ready to hear than to give the sacrifice of fools, for they consider not that they do evil." Moses was the meekest man of all that we read of; yet, where the honor of divine worship was concerned, none was more indignant and resolute than he. See his resentment at the golden calf, when in holy indig- nation because of the apostasy of a people so iL • .t7j;'SHE»5*Kfa'WSS>' T 64 ANGER. remarkably favored and distinguished by Ihe Almighty, he deliberately broke the tables at the foot of the mount, threw the new-made deity into the fire, and stamped it into dust, ground it into powder, and strewed it upon the water, and made the children ..f Israel to drink of it. When Korah and his company presumptuously transgressed against the law and order of divine worship Moses was very wroth, and in holy dis- pleasure said unto the Lord, " Respect not thou their otfering." When Jesus saw the holy house of prayer profaned, and made into a house of mer- chandise, a den of thieves, he, the loving Savior, who was meek and lowly in heart, corrected the abuse with holy resentment; and when he had made a scourge or whip of small cords he drove them out of the temple. The apostle Paul was a model of meekness, a pattern of gentleness ; he bore the greatest injuries and indignities with astonishing patience, both among heathens. Jews, and false brethren ; yet, in the government of the Church, when occasion required, he firmly and zealously used the rod of discipline. 4. We ought to be angry with the moral dis- orders, disobedience, and disrespect often manifest in our oim families. To maintain and preserve due authority in the home circle, so as to pre- vent and suppress disobedience, disorder, negli- shed by Ihe ! tables at the aile deity into i^round it into iter, and made t. resumptuously rder of divine d in holy dis- jpect not thou the holy house I house of mer- loving Savior, , corrected the when he had cords he drove stle Paul was a gentleness; he odignities with heathens, Jews, government of ired, he firmly ;ipline. 1 the moral dia- ;< often manifest n and preserve e, so as to pre- disorder, negli- iil» OBJECTS AND LIMITS. 55 cence and vice, without forfeiting our own peace of mind, and our personal respect is, perhaps, .n our present condition, and under all circum- stances, as difficult a branch of duty as any assigned to us by Divine Providence. To tram up our children in the way they should go, to have them in subjection with all gravity, to in- struct our households the way of the Lord, and command them to keep it, is clearly enjo.ned upon us, as heads of families, by the buvere.gn of the universe. To put away all iniquity lar from our tabernacles, to stir up the slothful and negligent, to rouse the inattentive, to restrain and correct the vicious and unruly, .s absolutely necessary, this can not be done without manly ..oUition, Christian fortitude, constant c.rcum- ^n great forbearance, and an unwavenn^ i, .hat can be angry and not sin. The censure passed upon Eli was very severe, and we fear that it might be said of many fathers m our times « His sons made themselves vile and he restrained . them not." . The wise and virtuous parent or master is armed with true firmness of soul. He knows that if his children and servants once conclude him to be incapable of resentment they will deny him that regard and obedience which is his due and indulge themselves in many things which 11 il Bfflidsav" 56 ANGER. family discipline forbids. The great secret of family government lies in maintaining authority without moroseness, discipline without tyranny, and resentment and disapproval without sin- ful passion. The words of the royal Psalmist (Psa. ci) are so appropriate that I quote them : "I will behave myself wisely in a perfect way. when wilt thou come unto me? I will walk within my house with a perfect heart. I will set no wicked thing before mine eyes; I hate the work of them that turn aside ; it shall not cleave to me. A froward heart shall depart from me ; 1 will not know a wicked person. Whoso privily slandereth his neighbor, him will I cut off; him that hath an high look and a proud heart will not I suffer. Mine eyes shall be upon the faith- ful of the land, that they may dwell with me ; he that walketh in a perfect way, he shall serve me. He that worketh deceit shall not dwell within my house ; he that telleth lies shall not tarry in my sight." No man is expected to live so free from pas- sion as not to show some resentment ; indeed, I have said, that there are times and circumstances when he ought to show it ; and it is stoical stu- pidity not to show it ; but it must always be attended with and surrounded by such strong guards as to restrict it within proper bounds, ■1 ( great secret of itaining authority without tyranny, val without sin- he royal Psahnist at I quote them : in a perfect way. me? I will walk ; heart. I will set eyes; I hate the it shall not cleave I depart from me ; n. Whoso privily irill I cut off; him I proud heart will be upon the faith- ly dwell with me; way, he shall serve t shall not dwell lleth lies shall not B so free from pas- jntnient; indeed, I 5 and circumstances ad it is stoical stu- it must always be ed by such strong lin proper bounds, OBJECTS AND LIMITS. 67 lest our anger should be displeasing to God, hurtful to ourselves, and injurious to our fellow- creatures. Happy is he who has the least occa- sion for its exercise, and " Wlio can govern his passions with absolute sway, Tnd^w wiser and better as life wears away." -^ .., «d4M>MaMMM 58 ANOER. i I it V. RESTRICTIONS. That our uiij;(!r may not be offensive to God or in any wny hurtful to his cause and people, let us carolully note u few restrictions: 1. It must be impartial. Jesus showed the great weakness and blindness of the Scribes and Pharisees, who exacted tithes of the aromatic plants in the garden, such as mint, caraway, and anise, and yet omitted the weightier matters of the law, judgment, mercy, and faith. To be just in tithes and unjust in judgment, punctilious in little things and careless on great questions of honor and honesty ; obedient to Ctesar but diso- bedient to God ; to denounce and reprove the covetous man and sanction and encourage drunk- enness ; to be angry at the drunkard and indulge in slander and evil speaking; to dethrone Bacchus and deify self; to blame idolatry and indulge in blasphemy; with mouth and breath and brain saturated with tobacco or opium to condemn the use of wine— this is to be partial in our con- demnation of sin. We should hate every false way. All sin is offensive. I must not consult my own tastes and tendencies and the appetites [ONS. ) offensive to God cause and people, •ictions : Jesus showed the )f the Scribes and i of the aromatic aint, caraway, and iglitier matters of faith. To be just ent, punctilious in great questions of to Ctesar but diso- ! and reprove the I encourage drunk- inkard and indulge dethrone Bacchus itry and indulge in breath and brain im to condemn the lartial in our con- Id hate every false ; must not consult s and the appetites RESTIilCTlONS. 59 of my friends, and resent some branches of vice and connive at other.. I must not be strong m my condemnation of one offender and spare an..ther offender altogether, as deep in guilt; that w<>uld be to respect persons; and Solomon says, * lo have respect of persons is not good." Besides, such conduct would leave ground for the sus- picion that we arc not sincere. It might easily and justly be inferred that our zeal is selfish, our views sinister, our judgment warped, and our resentment does not arise from a just sense of the evil of sin as sin, or sin in its own nature. Let nothing be done through partiality. "I hate every false way." (Psalm cxix, 104, 128.) ^ 2 It must be attended on all occasions mth the most tender sympathy and love. Love is itself the fountain of anger ; the true source and spring of anger must be love. It is the love of the par- ent that prompts him to punish the erring one ; the child may not see it as long as he is a child, but time and reason will develop the fact, ihe love of God is the original fountain of his anger against sin and sinners. It is not hatred against our fellow-citizens that influences the magistrates to punish the lawless and disobedient. I have seen the chief-justice weep tears of sympathy while pronouncing sentence ui)on the transgressor. If on any occasion, you give way to personal ili- t » iM* y >n!«WlMICM CO ANGER. ii feeliiiK and resentful passion, so as to divcdt your- self of pity, love, and sympathy towards an offender, you know not what manner ot spirit yea are of. The judge, while he condemns the prisoner to death, and makes him a sacnfiee to the public vengeance, and pronounces the full penalty of the law, does so under the exercise of his own pity to the offender. The apostle Paul strongly and sternly resented the conduct of some « who were enemies to the cross of Christ, whose God was their belly, who minded earthly things, and who gloried in their shame," and, at the same time, his resentment was tempered with such a degree of love and compassion that the mention of their names drew tears from his eyes. We must reprove plainly and faithfully, yet tenderly and lovingly. The fire of our zeal must not be the fires of hate curse or smite, but the fires of heaven to wan to reform, to save, and to bless. We must leai to " Hate the sin with nil the heart, And still the sinner love." We may denounce vice, but we must rescue the victim. I wish that we could all always imitate the pearl oyster ; a hurtful particle in- trudes itself into the oyster's shell, and it irri- tates and vexes and grieves the owner. The oyster can not eject the unwelcome intruder, and ) as to divcdt your- puthy towuids an ; mauuer of spirit L! lie coudunius the hiiu a sacrifice to renounces the full dor the exercise of The apostle Paul he conduct of some iss of Christ, whose ided earthly things, lame," and, at the vas tempered with compassion that the tears from his eyes. and faithfully, yet ire of our zeal must rse or smite, but the reform, to save, and the heart, )ve." ut we must rescue e could all always hurtful particle in- :'s shell, and it irri- Bs the owner. The elcome intruder, and jiLsrmcTioNS. Gl what docs it do? It goes to work and covers the enemy all over with a most precious sub- stance extracted from out of its own life, and by this means it turns the intruder into a most valuable pearl. If we only knew the happy art we might grow valuable pearls of patience, gentleness, meekness, long-suffering, and forgiveness withiu us by means of that very thing which had done us so much harm, and vexed and injured us so much. 1 1 • Our reproofs and admonitions, though plain and faithful, must always be tender and affec- tionate. The nature of the case may sometimes make It necessary to reprove with warmth and firmness, but it must never be done with an unfeeling resentment. The apostolic rule is very clear (Galatians vi, 1): "Brethren, if a man be overtaken in a fault, ye which are spiritual restore such an one in the spirit of meekness j considering thyself, lest thou also be tempted Th'>re must be carefulness and caution lest sintul an'xer find shelter under the cover of zeal against wrong doing. "The wrath of man worketh not the righteousness of God." A tongue set on fire of earthly passion is not likely to promote the cause of heaven. . i j 3 Those admonitions and reproofs should always be accompanied with reason, argun^rds, 62 ASr.ER. $ and mdlahk nulmvorn to rcfonn. If, ut a.iy lime, ttie ri'pmviT gmw.s so violent nguiii^t liis orrinj? biotlu'i- U.S to seeli to hurt him, or to l)riiig ivpnmch upon him, without due otVoit to ri-cluim him, it iH ropeily termed revenge; and revenge in ulwiivs criminal. "Dearly beloved, avenge not your- selves, but rather give place unto wrath ; for it is written, Vengeance is mine; I will repay, saith the Lord." " lUeompense to no man evil for evil." " Be not overcome of evil, but overcome evil with good." Before we give way to anger, we should take time to consider the nature of the injury done, and whether it were accidental or done with deliberate design. Things appear to a ruffled mind very different from what, in reality, they are. A little deliberation and calm reflec- tion may enable us to see things in a different light If, on reflection, there be just cause for resentment, let it be so tempered with reason and kindly admonition, that the offender may see at a glance that we have his interests at heart, and that we only desire his conviction and reforma- tion. Even the heathen moralists taught that we should endeavor to reclaim an offender, not by the violence of anger, but by forcible, reason- enable, and friendly admonitions, for surely the physician will not be angry with his patient whom he wishes to recover. Socrates, finding his n. ir, lit uiiy lime, t nguinct liis vrnn)f or to bring rcpnmcli to rroluim him, it is tl revenge is ulwiiys avenge not yoiu- iinto wrath ; for it is I will repay, sailh to no man evil lor f evil, but overcome give way to anger, der the nature of the t were accidental or Things appear to a rom what, in reality, Lion and calm reflee- things in a different ;re be just cause for lered with reason and offender may see at a iterosts at heart, and iviction and reforma- iiv)ralist8 taught that laim an offender, not it by forcible, reason- litions, for surely the ^ry with his patient Socrates, finding his % KESTRIcrioSS. 68 resentment too keen against his servant for an • offi-nse he had comn.itte.l, tirst c.rrected h.msolt f„r thtit warmth of temper which his philosophy taught him to condemn, and deferred the attempt to reclaim the delinquent to a calmer and cooler hour. This precaution was truly commendable, and worthy of imitation by many Christian professors. When anger rises to a high deforce it swells into wrath, fury, and rage, until reason (piits the helm, and, as the old philosophers say, the blood boils about the heart, the fumes whereof rise into the brain, and reason is, for a time, dethroned. The man is distrm^ted, he is partially insane, and some persons have gone so tar under the influence of a long cherished anger that they have actually lost their reason, and have had to be treated for insanity. If we have just cause to be angry, discretion should teach us to guard our tongues and our hands and our tempers, that we may not sin against God and ourselves. While in this world of sin and disorder we must, we may expect to, meet with provocations. We live not among angels, but among men. We may expect trials and vexations, but the frailty of the weak, the omissions of the negligent, the follies of the imprudent, the levity of the fickle, and the anger of the hasty should not so far ruffle Mp a. ^*"^^^ " til ANUKH. our spirits as to infl.u'uce us to use rash words or to indulge in improiu-r trnipors. What meuncth the heut of this great anger? HohoKl how great a matter a little degree ol im- moderate unger kiudleth ! When this passion .s unguarded it is the great disturber of human life, the enemy of private tranquillity, and of public happiness. The wise man tells us that anger is outrageous; when it rises to a high degree it is like the breaking out of waters. It breaks through the bounds of n>ason, of conscience, ot the laws of God and man, of friendship, and even of natural affection, as in Cain, who slew his brother. " Cease from anger, therefore, and forsake wrath; fret not thyself in anywise to do evil." . ,,, , TTT It is accorded to the honor of Ivlward III that, one day having laid himself down u,>on the bed, one of his domestics, who did not know he was in the room, stole some money out of a chest he found open, which he king let him carry off without saying a word to hin.. Presently after the boy returned to make a second attempt; the king called out to him without any violence of passion, "Sirrah, you had best be satisfied with what you have stolen, for if my chamber- lain come and catch you he will whip you se- verely." The chamberlain coming in and miss- 3 use rash wonlH or •8. r this great aiiRcr? little degree of im- !\m\ this pasttion is jrber of human life, Uity, and of public lis us that auger is a high degree it is waters. It breaks )U, of conscience, of of friendship, and in Cain, who slew uiger, therefore, and yself in anywise to mor of Ivlward III himself down u\v»\ s, who did not know ;ome money out of a he king let him carry , to him. Presently ake a second attempt ; without any violence had best be satisfied I, for if my chamber- he will whip you Be- coming in and miss- 1 RESTHICTIONS. 66 ing the money, AH int'> a great rage, when the king .almly said to him, " He content; the chest should not have been left open, the temptation was t..o strong for the pmr youth ; he wanted nu.ney more than we do, and there is enough left for us." 4 Anger mmt not be hntiug. " Let not the gun go down upon your wrath." Whe., anger .s permitted to see two suns it becomes fixed mc rooted in the heart. When we refuse a r<..-. n- ciliation, and are determined to nurse our wrath and keep it warm, it is rancor, it is hatred .1 iv fited malice, and drives out of the heart al! tU.> lovely virtues and graces of the Spirit. Thi. wa^ the kind of passion, the slow, secret, revengeful feeling that Esau had against Jacob, " T.;-e -lays of mourning for my father are at hand, t.ien J will slay mv brother." Such a man gives place at once' to the devil to irritate and inflam. hun, and keep up turbulent and revengeful passions if> his mind. He gratifies that malicious sp,"!t by yielding to his destructive designs. He mili- tates revenge, and is pushed on to execute somo dreadful purpose of sin and mischief.; Two good men, on a certain occasion, had a warm dispute, in which both took an earnost part. One of them, remembering the exh-.rta- tion'of the apostle, "Let not the suo z- ^»^wu ■ !- )ijjj t .j| . ,» tw» -t . " f J ' '•*:v' ee ANGER. \. The tlis- i>ensation8 of divine Providence are dark and mysterious to us. Our range of vision is, at best, very narrow and circumscribed. His ways are, like his throne, surrounded by clouds and dark- ness. Sometimes his ways are griev- 's and at- flictive to us. When we hope for sn-des and blessings there come frowns and chastisements. Those afflictions are from a Father's hand. They are correctives, not corrosives ; they are medic- inal, and, like most medicines, they are not pleasant to the taste. These cross our inclina- tions and plans, and sometimes seem to oppose our secular interests, and often interrupt our pleasures and arrangements. Under the disap- pointment we are apt to fret and worry, if not to grow angry and impatient, to strive with our Maker, and to struggle and chafe like a bullock unaccustomed to the yoke. More of the graces of humility and meekness would have taught us to be submissive and pa- tient, to bear up under the chastening hand of the Lord, and kiss the hand and the rod, and say from our heart, "He doeth all things well." ' When Caius Csesar made a grand banquet, and had his guests all invited, and every thing in order, the storm cloud gathered on the sky, and WHEN SINFUL. 73 le providence of God raiJtablt>. The tlis- .'uce are dark aud of vision is, at best, ed. His ways are, >y clouds and dark- re griev 's and af- ope for 8n.'les and and chastisements, ather's hand. They js; they are medic- ines, they are not 36 cross our inclina- mes seem to oppose often interrupt our Under the disap- st and worry, if not t, to strive with our chafe like a bullock imility and meekness B submissive and pa- tiastening hand of the md the rod, and say th all things well." I grand banquet, and , and every thing in lered on the sky, and thunder and lightning prevented the noble lords and ladies from attending the feast. C«sur mew angry with the heavens, and impiously re- proached the Deity. We have, in the case of Jonah, a striking instance of anger against he dispensations of divine Providence. This prophet was sent to preach to the people of Nineveh, to declare unto them that within forty days that great city would be overthrown and destroyed. This royal commission, of course, implied if they continued impenitent. Jonah was so reluctant to go and deliver his message, that he flod from he presence of the Lord, and took a through t.cket to the western isles, where other gods were wor- shiped. When out on the high seas going west- ward, the sea became exceeding tempestuous, and the sailors, who feared God, threw the runaway prophet overboard. By a train of marvelous and miraculous interpositions his life was pre- served, and, at length, he went to dehver his awful message. The Ninevites heard the Word realized the situation, repented in good earnest and sought and found mercy. God spared the city, for his mercy endureth forever. Jonah, instead of rejoicing at the success of his ministry, was greatly displeased, and filled with those rest- le88,1mpatient feelings which always betoken an angry, petulant, unsanctified heart, m direct rebel- A NCI Eli. lion against the dispensations of divine Provi- dence He sat down in bad lumuir, snllon and angry. The »)les8ed Lord, who knows how weak his servants arc, prepared a large leafed plant, a gourd, to form a grateful shade to protect his servant from the heat of the sun. Jonah was, no doubt, tired and nervously exhausted, and was exceeding glad of the gourd, and the quiet rest and comfortable shade he enjoyed. All earthly comforts are, however, of short duration. When we set our hearts on any earthly comfort we have reason to expct its speedy removal ; the days of mourning for its de- llrture are near at hand. There came a worm and it smote the gourd, that it withered, ^o gourd can flourish, no earthly comfort can bless, no Lnsient joy or grief can come without the divine Word. The prophet's joy was, like all earthly bliss, very short. While rejoicing in it, he knew not that it was going. Created comforts are ^vithering things; they perish while we admire them ; they come forth like flowers and are cut down. That comfort proves least secure which, to us, is most dear. But whether God gives or takes away, whether he send a gourd or a worm to destroy that which he has sent, st.U he is car- rying on the same design of instruction and blessing to us. His intention is to humble and •- ■«it»w««5»«>««i«'*'****' ' 8 of divine Provi- 1 humor, sullon and l»o knows how weak large leafed plant, a ihade to protect his e sun. Jonah was, exhausted, and was , and the quiet rest joyed. ;, however, of short our hearts on any reason to expet its ' mourning for its de- There came a worm mt it withered. No J comfort can bless, no me without the divine was, like all earthly joicing in it, he knew ::;reated comforts are •ish while we admire e flowers and are cut es least secure which, whether God gives or id a gourd or a worm as sent, still he is car- rn of instruction and tion is to humble and WHES SISFUL. 76 i-nstruct us, and to confirm our hearts to trust him at all times and under all c.rcumHtances. There were lessons of t«=ndorne.ss, of compas- sion, of patieuce and lumility, which Jonah must learn. , , .« i While we are morose, unkind, and resentful to those around us, we d. them very little good, and the infinitely wise .^^isposer of events has many ways to teach us thvt tenderness and sym- pathy in which he delight., and which, to us, is a great source of power. Who would have thought of a prophe lost in anger and impatience, hurried away with angry Jsions for the loss of his gourd ! Astonishing ! And yet we may find many things in our own ttmpers and spirit equally astonishing, and even more so, than this. Jonah wished in himself to die, and said, "It is better for me to die than to live." "Jonah, dost thou well to be angry? « I do well to be angry, even unto death." To be angry at God, and angry for a thing so small as a gourd I How unaccountable, that anger should 80 blind the mind that a man should under its influence, make light of sin, and bid defiance to death; justify his rage, and wish <« depart this life under influence so bad. liis angry passion carried him away beyond himself, until he lost all reverence for God, and cared 7G ANGER. ' .1 more for his own honor and comfort than for God's glory. Soe him fretting and scohling at the warmth of the day and the cold of tlie night, at the repentance of man and the mercy of God. He was angry because Nineveh was spared with Ijcr six score thousand souls, and wished to die because he could not have liis own way. How different were the temper and spirit of Aaron under that awfully severe disi^nsation which cut off his two erring sons at one stroke, under the manifest displeasure of God. He, under a sense of the divine justice, held his peace. He uttered not one murmuring word. Once, we are informed, that David was angry when the Lord made a breach upon Uzzah. Years after, when his heart had been washed and purified, how different were his temper and his spirit, when he said, "It I8 the Lord, let him do as seemeth good unto h.m. When we are angry at the laws of God we commit sin. His laws are holy, just, and good. Hagios, holy in all its claims ; dikaio8, just in itself; afjathoa, good in all its fruits. " But his delight is in the law of the Lord; and in his law doth he meditate day and night." "The law of the Lord is perfect, converting the soul ; the tes- timony of the Lord is sure, making wise the simple." "The law of thy mouth is better unto me than thousands of gold and silver." "Thy d comfort than for iiig ai»l HcoUUiig at le cold of the night, I the mercy of Clod, ^eh was spared with , and wished to die 8 own way. L'inper and spirit of re diwiKJOsation which one stroke, under the He, under a sense 3 peace. He uttered ince, we are informed, sn the Lord made a after, when his heart d, how different were vhen he said, "It is (leth good unto him." the laws of God we holy, just, and good, ims; diknios, just in its fruits. " But his Lord ; and in his law light." " The law of ing the soul ; the tes- ire, making wise the mouth is better unto \ and silver." " Thy WHEN SLSt'VL. 77 word is very pure; therefore thy servant loveth it." "By them is thy servant warned, and .u keeping of th^m there is great reward." These are expressions from the hearts of true servants of Christ. There are those, however, who dislike the restraints of the law, and who have in their hearts feelings of rehclhon against it. In their minds they say, « U-t us break the.r bands asunder and cast away their cords fro.u us " " We will not have this man to reign over us " The law of God reproves them, and in- stead of fighting their sins, they fight the law, and the laVer, and say, "Depart from us; we desire not the knowledge of thy ways. We sin when we are angry at the doetn.es and teachings of the Gospel of Jesus Christ. We have ::„ mo-nfnl evinces of the fall none more con/incing, perhaps, than the ^^t-d men show to the truth. Jesus himself was teaching .n the synagogue on the holy Sabbath day (Luke iv, 28 29V "And all they in the synagogue, when W heard ^^^^^ things, were filled with wrath and rose up, and thrust him out of the city, and ed h m Zo the brow of the hill whereon their c ty was built, that they might cast him down heldbng." Stephen was speaking the truths of thf Gospel, and'they gnashed on him with U.e.r teeth. So enraged were they at the words he 78 ANGER. fi ,„,k.. thoy l.e™ra« f"ri",.., «.ul " then tl.<-y cnM r^ m i.iu. »iii' "- »"""'• "'"' """' '"'" '■;" i, ' 1 8" .l,»ll. .lay. ""•' """y "«"■• 'T"""", r Z mth, "but who,, the J.w, «.» the muU,- .,ah,.t .ho». .h-,„K» which w,r., »,«.k^ by Uu , oo„tra.lic.i.,K' »."> hh>,,h.nu„K.' >-- -^ ; iullf, wh..,. it 1. in opp-'i"" "> '"• ■"«""•"""' or his hiiinor. ,... i When we arc angry at the good ,mhUes and prcpa-Uy of others it is exceedingly s.nft^. It wus this spories of anger that pronipted Cum to «lav his brother, because his own works were evil, ana his brother's righteous. The same en- vious feeling prompted Joseph's brethren to throw hi^ into the pit, and then to sell h.m U> the „.erchantmen. He was hated for h,« dreams nd for his words. The sweet singer of Israel was hated by King Sanl, because .t was evident that the Lord was with bim. He says of himself, ^.They hated me without a cause." and « they also that render evil for good are mine adversanes ; because I follow the thing that good is Ma caulay says: "John Wesley was the best abused man in all England." 411 i4«Ji.--iSi«A!«l>-!'."--* WimS SINtUL 79 iiul " then they ciifd opiK'il tlit'ir ciu-H, imd •id, ami oust hiii» out ." I'uul wuH prt'ttch- uiiy were liHleiiing to Jews miw the multi- ith envy, ami wpuke ^v,.re npokci. by I'aul, Tiing." Senoca says: „gry with the truth tion to his inclination the good qmlitiea and xccedingly rtinful. It hat prompted Cain to his own works were hteons. The same en- eph's brethren to throw en to sell him to the ited for his dreams and et singer of Israel was use it was evident that He says of himself, a cause," and "they also I are mine adversaries; ng that good is." Ma- ley was the best abused "Ik-Hiao tliiiiu heiirtli, lliine lioiiio withlu, LiiH loiuliitl uikI still II tlL'iully mn, O tliiiin it wliili- 'li» lii'ii)'' lA'urii on tliy l)ri)llifr'« j..y to Kuzo With tl.u.iklul i-yo; «n.l l>fuvc.i'H l.i«h coun8«l i.rulbo, Tlmt crowiicl liiiu witU the (urfcil ol thy crime. — iM£iii.i:. We sin when we are angry at rqu^J. Duvid Haid truly and boautitully, I'suUu cxli 5 : " I.et the riglittouH smite me, it hhall be a kiM.lmss ; and let him reprove mo, it shall be an excellent oi4 which shall not break my head." If we do that which deserves a rebuke, and a friend is HO just and kind as to deal faithfully with us, we surely ought not to return anger for love and hatred for kindnes.s. David blessed- God for the counsel of Abigail, and thanked her as the mes- senger of the Lord. It was no diflparngement to Naaman to hearken to the reproof of his servant, when he turned away in a rage from the prophet, refusing the prescribed cure for his leprosy. Seneca savs: "A good man rejoices when he i8 admonished." We all know men who can not endure a reprover. It is most ungrateful to be angry with a kind reprover, who has our welfare at heart, and warns us of that which would be pernicious to us. Then, if ever, our anger is t« be condemned. The reprover may magnify his office, and give unnecessary pain, his admonition 80 ANGER. %\v may be lacking in prudence, yet it is an act of kindness, and to resent.it would be highly cnnunal. Solomon says: "As an earring of gold, and an ornament of fine gold, so is a wise reprover ujxm an obedient ear." These are two things rarely found, and yet of great value. ♦' While passions glow, the heart, like heated steel, ^^ Takes each impression, and is worked at pleasure. — Young. When we are angry at those who differ with U8 in religious convictions, and in forms of worship our anger is sinful. The wordy wars that have been fought out, to the bitter end, by religious parti- sans in the pulpit, on the platform, and through the press, during the past eighteen hundred years, have done the cause of Christ more real harm than all the opposition of all the infidel writers since the days of the apostles. The right c)f pri- vate judgment was clearly taught by Jesus Christ and his apostles. He charged his disciples to call no man Father, Rabbi, Master, upon the earth in the sense in which men claim to be leaders or masters, having dominion and authority over the faith and consciences of men, or over the judgments and opinions of others. Christ alone, by his Word and Spirit, is the only infal- lible teacher and guide, and to him only we owe absolute obedienc.> and implicit faith. He ex- • -js^^^S^^SSB^^sSI^SfS" •a^s^^sT'.' J, yet it is an act of Id be highly criminal. ring of gold, and an a wise reprover upon ire two things rarely le. irt, like heated steel, is worked at pleasure." — Young. hose icho differ with m d in forms of worship wordy wars that have end, by religious parti- platform, and through ightecn hundred years, :hrist more real harm all the infidel writers les. The right of pri- taught by Jesus Christ larged his disciples to bbi. Master, upon the hich men claim to be dominion and authority ienccs of men, or over ons of others. Christ Spirit, is the only infal- nd to him only we owe mplicit faith. He ex WirEN SINFUL. 81 horted the common people to search the Scrip- t„res, and so to judge for themselves. Jesus also gave us an example, in that he fre- quently quoted the Scriptures as illustration and ;..oof'o?the great truths which he taught: 1. Have ye not read this Scripture," and the Scripture was fulfilled;" " This day is tins fecr.p^ ture^ulfilled in your ears;" "He tha beheveth on me as the Scripture ^ath said." And ho commanded the people to "search the Scriptures, and find out for themselves, and so judge and determine. The apostles, also, and the early teachers of Christianity maintained this right and privilege as divin.iy secured to the peoi>le for all time. St. Paul says: " Let every man be fully persuaded in his own mind; I speak to wise men, judge ye what I say ;" and we are in- formed that their hearers assumed this duty ana privilege, "and searched the Scriptures daily, whether these things were so." Such exhorta- tions from Christ and his apostles could have no meaning, if the riglit of private judgment is not clearly implied ; indeed, they were a deception and a fraud if that privilege be denied. Let no man, therefore, indulge in angry in- vective against those who conscientiously ditter " with him in articles of faith or in forms of wor- pUip Let him not thunder his anathemas against 82 ANGER. us who differ with him, because by tho;se anath- emas he curses himself, " for thou coiulemnest thyself; for thou that judgest doest the same things " Why should I be displeased with any man for differing with me in religious matters? He has the same reason to be angry with me for the liberty I have thought proper to assume. Gently, brother, gently, "Who art thou that judgest another?" The right of private judgment is the very groundwork and foundation of Protestant- ism the heart and soul of the Reformation. Seal the lips of thy brother and gag his utter- ances because he dares to differ with thee, and then the lady, that has her seat on the seven hills, will find a way to padlock your tongue, and do your thinking for you, and the dark ages may again envelop the nations until another John Huss and Latimer and Ridley and Rogers and Taylor and Luther may arise to claim again the right of free thought and free speech. O no ray dear reader, the right to think for myse^lf, and to differ, if needs be, is a God-given right, and we must, under all circumstances, concede that right to others which we claim for ourselves. Happy for us that the warmth of persecution on religious grounds has very much abated. The fires of persecution, if not entirely extinguished, are at least smothered. Even in old despotic WHEN SINFUL. 83 use by those anath- ir thou comlemnest 3st doest the same displeased with any 1 religious matters? ingry with me for the to assume. Gently, thou that judgest /ate judgment is the lation of Protestant- )f the Reformation. r and gag his utter- diflFer with thee, and ;at on the seven hills, your tongue, and do I the dark ages may until another John dley and Rogers and se to claim again the free speech. O no, to think for myself, is a God-given right, iircumstances, concede we claim for ourselves, mth of persecution on y much abated. The entirely extinguished. Even in old despotic countries, many are emerging into the light, and strongly asserting the right of a Bible for every man, and little by little the fetters of tyranny and religious despotism are falling to pieces, and multitudes are searching the Scriptures for them- selves, and thinking and judging and acting ac- cording to the liglit they have in all those mat- ters which relate to the worship of God, the salvation of the soul, and rights of conFcience. The Church of God, since the days of its infancy has been always more or less exposed to the rage of blind bigotry and persecution. This anger has sometimes been confined to Church disputes and newspaper quarrels, but more fre- quently it has broken out into open, roaring wrath, and statecraft and priestcrafi and self- craft have desolated the fair garden of God, and his children " had trial of cruel mockings and scourgings, yea, moreover, of bonds and impris- onment. They were stoned, they were sawn asunder, were tempted, were slain with the sword ; tha8sions, can not at all w cruel wrath, d tumultuous strife, thrifty scathe,- ror's rusty knife, enemy of life." — E. Spknskb. man gives way to sin- 3 nature, he imperils his od, and the order of the oralist has written with •ject: "What shall we loul so infected that he :lf until he has made WHEN SINFUL. 87 another miserable? What wars may we imagine perpetually raging in his breast; what dark strata- cems, unworthy designs, inhuman wishes, dread- ful resolutions! A serpent curled in many •»- tricate mazes, ready to sting a traveler, and to hiss him in the pangs of death is no unfit em- blem of such an artful, unsearchable projector. Our anger in all cases becomes sinful when A it excites us to render evil for evU to him who has iniured or offended us; Christianity never tol- erates this to friend or foe. We should beware of giving way to revengeful or passionate resent- „.ents, which may lead us to desire the hurt of the offender by way of retaliation. This would be to place ourselves on his level, to imitate his example, and to become sharers in his guilt, ^o amount of provocation should ever irritate fis so fur as to abate our concern for peace. We should keep so strict a watch over our anger as never to meditate, contrive, or attempt any thing by way of private and personal revenge. If we be compelled in self-defense, in defense of porson, family, or property to seek satisfaction in due c.ourse of law, we should never do it in an angry, quarrelsome spirit, but from a desire to preserve peace and the good order of socievy, and to ob- tain justice from the wrongs and injuries of unreasonable and wicked men. 88 ASGER. There is great bi-uuty and a wealtV. of mean- ing in Paul's words to the Church at Rome (Ro- mans xii, 18-21): "If it be possible "-it may not be, sueh may be your circumstances, but if it be possible— "as much as lieth in you, live peaceably with all men. Dearly beloved, avenge not yourselves, but rather give place unto wrath ; for it is written, Vengeance is mine; I will repay, saith the Lord. Therefore, if thine enemy hunger, feed him; if he thirst, give him drink; for in so doing thou shalt heap coals of fire on his head. Be not overcome of evil, but over- come evil with good." Let us never presume to wrest the scepter out of God's hands, it is his prerogative to inflict the deserved punishment. Leave your cause with him. We should be ready to do every office of kind- ness and compassion, even to our worst ene- mies. " Bless them that curse you, and pray for them that despitefully use and persecute you." Let no ill treatment you meet with from others so far inflame your angry passions as to make you desirous of rendering evil for evil, or even to cause you to weary of showing kindness to them. Let the power of divine grace on your heart so manifest itself in the exercise of meek- ness, kindness, and forbearance under the highest provocations, that all, even your greatest ene- WHEN SI^FUL. se 1 a wtaltli of lucun- Ihuirh at Rome (R(»- ,e possible"— it may circumstances, but if 3 lioth in you, live iarly beloved, avenge ve place unto wrath ; ice is mine; I will refore, if thine enemy irst, give him drink ; heap coala of fire on ,ie of evil, but over- , us never presume to Jod's hands, it is his deserved punishment. every office of kind- 1 to onr worst ene- irse you, and pray for I and persecute you." neet with from others passions as to make evil for evil, or even ' showing kindness to divine grace on your the exercise of meek- •ance under the highest ren your greatest ene- „ie, may «><■. in you how a Clnistlan onn l.ve "nT'love'^ana forgive and be forgiven. Tin, ,s the vvav not be overcome of evil; but to overeome e IwiAgooa. Anger, a. a sinful ,.a«.on,.. neve 1ml, but it oftenti„,e. exi* »,.hou any ..al cau»e whatever. Like a hon enraged at » own .hadow, the angry n,a„ i. »"«'?«' '^;'f;:- tion of hin.,elf, it is hi. own .mage 'h "« *- He imagines and, in many eases, this .s al ; h.s o vn fv Zper colors all besides. The object of Ins w„th is innocent, perhaps as quiet as an unrnf- flcd brook. Be sure, before you g.ve way to "ngsr, hat yonr neighbor or friend has .njnred von and then be «n-e that yon forgive h.m. But eve^Tf an apparent cause doe. exist, and some one really h. injured yon, i. not that enough? He th t .inneth wrongeth hi. own «.ul; shall "on, therefore, .in and bring "ndomnat.on upon lour soul? To have an enemy .s bad, to be one LTr ^orse. And why should you undergo self- punishment for the crime of another / There is a degree of madness connected with an Jr, a" we have «en. We see it in Xerxes, who Li'sed the wave., and ^st f«tte- ".to he - to bind it, because it .ma.hed h.s bndgc ^ b«^ • How intoxicated with passion he was! Contrast Se ladmao with the ealm, sensible Athenodorus who, when about to retire from the court of 90 A NO EH. Augustus Croaar, gave tho emi»i'n)r this advice: " Ui(inoinl)i'r, wlioiiover yoii feci aii}j;ry, that you ntfitlu'r say iior do any thing until you liav(! re- poated all tho letters of the alphabet." This is good iidviee ; hut it is better, when a man feels himself sinking into tho gulf of angry passion, to turn tho eye of his faith on the Lord Jesus Christ, and cry out, " Lord, save, or I perish." The rising storm will pass away, and all will be calm and peaceful. " The wise will let their anger cool, At, least before 'tis night; But in the bosom of n fool, It burns till morning light." When our anger unfls wt for the duties which we owe to God and to one another, then our anger is sinful. We can not love God and hate our brother; the two things are not, in any sense, compatible. John says : " A new command- ment I write unto you, which thing is true in him and in you ; because the darkness is past, and the true light now shineth. He that saith he is the light, and hateth his brother, is in dark- ness even until now. He that loveth his brother abideth in the light, and there is none occasion of stumbling in him. But he that hateth his brother is in darkness, and walketh in darkness, and knoweth not whither he goeth, because that darkness hath blinded his eyes. We know that WIIES SJSFVL. 91 jinpcror this advice; feci aii}j;ry, tliut you ; until you liavc it- ihabet." Tlusis^^oiMl II n man foolH iiiiiiself y pasaioii, to turn the Jpsus ChrlHt, and cry I." The riHiug storm t)e calm and peaceful. anger cool, ight; fool, ! light." r /or the duiiea which le another, then our ►t love God and hate iigs are not, in any H : " A new command- hich thing is true in the darkness is past, ineth. He that saith lis brother, is in dark- iiat loveth his brother here is none occasion It he that hateth his walketh in darkness, le goeth, because that eyes. We know that we have passed from death unto l.fe, because Z ove the brethren. He that loveth not Ins rither abideth in death. Whosoever hateth h.s l;:therlsanlU|.dorer;a„dyek.lo^M,luU.^^^^^^^^ ,lerer hath eternal life abiding m h.m Ha man nay I love God, and hateth his brother, he is a iar'- for he that loveth not his brother whom he hath Len, how can he love God whom he hath not seen?" , , • e ''' Violent anger darkens the whole honzon of the soul, obstructs the visions of faith, and bur- dens the conscience with a sense of guilt, and p^ts the whole soul out of tune for the service and work of God. An angry man can not pray, ::' Iven the Lord's prayer, .ith his emotions boiling up in him. He can not praise God, for all his aflJctions are turned in an opposite d.rec- tion, and praise is the natural and proper ex- nression of love, not of hate.^ "^ To reprove, rebuke, and exhort are duties we owe to one another. Giving and receiving re- proof are duties which we owe to each othe and are of great advantage to our growth in all ana are ui g p, •,.,:„„ ^If a brother be the eraces of the Christian. ai «• . ., i f 1 ;n ft fault ve which are spiritual overtaken in a lauit, ye »■ u„„oa» restore such an one in the spirit of meelcness, ZX a spirit of anger. Reproof should never be given with a wrathful spirit or an angry tongue, 02 ANGER. if !i "for tliP wnitli of man workctli not tlie liglit- I'onsnt'Hrt of (Jod." No amount of tlie gruco of Hunrtifuation pluc.-H us ubovo the ncoil of admo- nition. \Ve are lo wutch ovev one anotiier in love. In like manner, reprooft nlionld be re- eeived x**)'!) humility and gratitude; thankn to a kind u!id faithful reprover, and praises to God for th«.' uleHHingH of sunetitied ChristiiMi friendHhip. Coleridge wiys; "Advice is like the snow, the soft', r it falls the longer it stays, and the deeper it sinks into th • Miind." "Full many n ^' ;ift nt rnndoin Bont Finds mark the archer little meant, And many a word at random Hpokcn lh\y Boothe or wound a heart that's hroken." We are also commanded "to be pitiful and fend.T hearted; to weep with those that weep, and to rejoice with those that rejoice, to love as Wretlrtn, to follow after the things which make lor peace, and things whereby we may edify another." Now, whatever temper of mind unfits us for those duties, it is wrong, it is offensive to God, and destructive to" the work of divine grace in our own hearts. • • i :m \nmt *v^^v kctli not till' right- iiiit of tlift gruct' of the need of udnio- ivt'V one unutlier in •ootH niionld be re- ititudo ; thunkH to a and praises to God ChristiiMi friendHhip. like the snow, the tuys, and the deeper n Rent ; III rant, m Hpokcn rt tlint'H broken." I "to be pitiful tuid th those that weep, it rejoice, to love as things which make reby we may edify jmper of mind unfits ing, it is offensive to vork of divine grace muj i< A| i!ii fc > l l ! fc l ' .ji?4HJ^WJ^^! ' -fe--'^^'4^-^--'^-i^ .^■il.^i l "'- ' l, ! ^ "r ^"^U e>. hW' .^. ^^>, V <^ /}. '''^ .>v» <&^ #^ ^ ' L IMAGE EVALUATION TEST TARGET (MT-S) Hiotographic Sciences Corporation 23 WEST MAIN STREET WEBSTER, N.Y. 14580 (716) 872-4503 CIHM/ICMH Microfiche Series. CIHM/ICMH Collection de microfiches. Canadian Institute for Historical Microreproductions / Institut Canadian de microreproductions historiques 1^ i CAUTIONS. 93 VII. CAUTIONS. Anger agitates and destroys our peace of mind. It is true, as the prophet said, "Thou wilt keep him in perfect peace, whose mind is stayed on thee, because he trusteth in thee." Not all the powers of evil, nor any of the agencies of the world or the flesh can disturb the peace of the good man, and yet one flash of sinful anger cherished, or indulged in, may disturb his peace and greatly disquiet his soul. How serene and peaceful would every man's soul be to himself if true Christian meekness did but reign in his breast to the complete casting out of anger, wrath, malice, and all bitterness. I say casting out ; it is not enough to suppress and chain down those di^urbing foes — they must be thrown out, and that with a holy violence and a firm determina- tion that they must enter no more. It is not enough that we cut ofl', here and there, a branch of this deadly upas tree of sin ; we must cut it down and cut out every fiber of its roots from the soil of the heart, and plant in its stead the tree of life. We must crucify the old man with his lusts, passions, and propensities, mortifying the 94 ANGER. flesh and the deeds of the body that we may live. " Mortify, therefore, your lueiubers which are upon the earth," " that the body of sin may be destroyed, tliat henceforth we shall not serve sin." Tiiere is an altitude above us that is always free from the tumultuous whirlwind, the sweeping tempest, and the surcharged cloud, away above and beyond us. It is only in the regions of the atmosphere near our earth that thunderings, light- nings, and fierce storms generate and disturb the quiet of nature. So there is a state of mind, an altitude of Christian experience, where we may have a calm and undisturbed tranquillity, a con- stant sunshine, and a heartfelt joy. As our poet sang : " Anger nnd sloth, desire and pride, This moment be subdued ; Be cast into the crimson tide, Of my Redeemer's blood." Then— " Anij^r I no more shall feel. Always even, always still. Meekly on my God re<^lined ; Jesu's is a quiet mind." There is often sunshine up on the mountain side when storms rage furiously below. Chris- tianity furnishes a sublime experience where all is calm and joy and peace. Come up on the T* body that we may our lueiubers which ! body of sin may be shall not serve siu." e us that is always rlwind, the sweeping cloud, away above u the regions of the it thuuderings, light- rate and disturb the a state of mind, an nee, where we may I tranquillity, a con- rtfelt joy. As our and pride, ued; J tide, ood." Bel, 11, ined; up on the mountain usly below. Chris- (xperience where all Come up on the CAUTIONS. 95 mountain, dear reader, and live in the clear sunlight. The fiercest storms at sea, which make such sad havoc of our shipping, never stir the depths of the ocean ; down below all is quiet and mo- tionless. As on the surface the white caps are driven into spray, and the ocean seems as if it were boiling over, so, under the fierce gales of temptation, one man is lashed into fury, and, for the time, he loses all control of himself, while his neighbor is calm and peaceful as a Summer evening, far from danger and from fear, knowing that the love of God casteth out fear. O for an experience in the deep things of God ! There may be a seeming quietness of behavior, arising from self-constraint or education or a nature past feeling, sometimes prompted by a mean, disguised intention, while the spirit is rough and turbulent. " The words of his mouth were smoother than butter, but war was in his heart ; his words were softer than oil, yet were they drawn swords." As a man is in heart, so is he. By the frequent indulgence of this furious pas- sion it gains strength, and after a little indul- gence it becomes a habit, and fastens itself, like other habits, as with hooks of steel, destroying all the man's internal tranquillity, and kindling his whole soul into a flame at every little provoca- •' i m!i k ui ».&* f uiv ^ T 96 ANGER. tioii. He is so completely under the power of this demon passion, that he can not control his anger until the case be examined, and the oifense proven ; nor can he, by any means, proportion his anger to the cause which excites it, or regu- late it by any rule of propriety or discretion. Such a slave to a bad habit is surely to be ranked as among the unhappiest of mortals. As he ad- vances in years he grows more and more miser- able, and his natural weakness and infirmity increase his irritability of mind, until his friends, long since weary of his peevishness, and his chil- dren almost afraid of him, leave him "to devour his own heart in solitude and contempt," as an old moralist has it. "Thy own wickedness shall correct thee," says the prophet. Such men "eat the bread of wickedness." They sow wicked- ness and reap the same. Thorny reaping it often is. "It is an evil thing and bitter, that my fear is not in thee, saith the Lord." When humility, meekness, and patience find a throne in the heart, they reign secure. Though storms may over- spread the sky without, all is quiet and calm within. The man's peace is too deep and too high to be affected by the thunders that echo on another's sky. He sits calm on tumult's waves, he controls his feelings, curbs his tongue, bridles his passions. He has a peace which the world T -1«- CAUTIONS. 97 under the power of ; can not control his lined, and the oifense ly means, proportion ih excites it, or regu- )prioty or discretion, is surely to be ranked ' mortals. As he ad- lore and more miser- ikness and infirmity ind, until his friends, k^ishness, and his chil- eave him "to devour and contempt," as an own wickedness shall het. Such men "cat They sow wicked- liorny reaping it often d bitter, that my fear d." When humility, a throne in the heart, h storms may over- II is quiet and calm is too deep and too thunders that echo on m on tumult's waves, bs his tongue, bridles aco which the world "can neither give nor take away." "He de- lights himself with the abundance of peace." He has ten thousand times more satisfaction in for- giving injuries than others can have in revenge. Sinful anger blocks tip the way to the mercy- seat, and hinders us in our approaches to the di- vine throne. Through the work and mediation of our Lord Jesus Christ a new and living way has been opened for us to the throne of grace. It is the exalted privilege of all be- lievers in Christ to come, at all times, to that throne and find grace to help in time of need. But if we come to God with anger and ill feeling in our hearts, God will not hear our prayers. No man can come acceptably to God with wrathful feelings cherished in his heart. The tumult of passion makes us both unable and unwilling to pray, and should any come in such an angry mood they consciously realize their own unfit- ness, and they can not acceptably draw near to God. St. Paul says: "I will, therefore, that men pray everywhere, Ufting up holy hands with- out wrath and doubting." All bitterness, wrath, and evil speaking must be laid aside, if we desire to hold sweet communion with God. The words of Jesus are very plain and de- cisive on this point. " Therefore, if thou bring thy gift to the altar, and there rememberest that 7 llfei^^tisttW^ m ANGER. -!-,. I. thy brother hath aught against thee" — and that is the time and i>lace most likely to leiuembcr any alienation of mind — "leave there tliy gift before the altar, and go thy way ; first be reconciled to thy brother, and then come and offer thy gift." And Jesus makes it still stronger: "For if ye forgive men their trespasses, your Heavenly Father will also forgive you. But if ye forgive not men their trespasses, neither will your Father forgive your trespasses." On another occasion Jesus illustrated the same principle by an exam- ple : " And his lord was wroth, and delivered him to the tormenters, till he should pay all that was due unto him. So likewise shall my Heavenly Father do also unto you, if ye from your hearts forgive not every one his brother their trespasses." The man who has an unforgiving feeling in his heart can not be forgiven, and he can not hold sweet communion with God. The way to the throne of mercy to him is barred, until he can dismiss his unholy resentment, and become recon- ciled. His anger unfits him for devotion, indis- poses to duty, and if performed, it renders it unacceptable to God. Anger destroys (he image of ChrUt in the soul. The apostle teaches that we are to " put on the new man, which is renewed in knowledge after the image of him that created him ; that ye put linst thee" — and that kely to remember any there tliy gift before first be reconciled to e and offer thy gift." 1 stronger: "For if asses, your Heavenly u. But if ye forgive ither will your Father On another occasion principle by an exani- )th, and delivered him lould pay all that was je shall my Heavenly f ye from your hearts other their trespasses." rgiving feeling in his and he can not hold od. The way to the barred, until he can >nt, and become recon- m for devotion, indis- rformed, it renders it fe of Christ in the sottZ. ve are to " put on the ;d in knowledge after ated him ; that ye put CAUTIONS. 99 off concerning the former conversation the old man, which is corrupt according to the deceitful lusts; and be renewed iu the spirit of your mind; and that ye put on the new man, which after God is created in righteousness and true holi- ness." And that this inward man is to be " re- newed day by day." " Let that mind be in you which was also in Christ Jesus." He was pa- tient under the rudest insults and most barbarous treatment. When he was reviled, he reviled not again ; when he suffered he threatened not. " He gave his back to the smiters, and his cheeks to them that plucked off the hairs ; he did not hide his face from shame and spitting." For the greatest evil he returned the greatest good ; he shed his blood, and gave his life to redeem those who treated him with disdain, and as they mocked his dying agonies, he prayed for them, saying, " Father, forgive them, they know not what they do." In him there was no rashness, no resent- ment, no unholy anger, no pride, no unholy ambition. This distinguishing part of the Lord's char- acter was so generally known that the • (ontle Paul said : " I beseech you by the meeknestJ and gentleness of Christ." Meekness is the inward temper, gentleness is the manifestation of it toward others. This inward temper and outward I I' ill ill 100 ANGER. behavior were most clearly seen in Christ. How unlike him those are whose temiwrs are angry and hateful, and whose outward man is boister- ous and resentful. "Love your enemies, bless them that curse you, and pray for them who despitefully use you, and persecute you." Sinful anger destroya the spirit of unity among brethren. The Church is the body of Christ, and all ye are brethren. " Let brotherly love con- tinue," and by all suitable means cultivate it, promote it, niake sacrifices in order to its devel- opment. "Let nothing be done through strife or vainglory ; but in lowliness of mind let each esteem other better than themselves." If con- ceited, self-seeking persons, confident of their own comparative excellences and inconsiderate of others, come together in the spirit of party or pride or self-glorying, how soon, and how easily, are the sparks of a great and destructive fire kin- dled ; each, in turn, being angry with the other, and indulging in mutual recrimination and complaint. Some men seem to be of such a disposition that they are not only careless of pleasing, but studious to offend. They imagine that they aggrandize themselves by tensing and mortifying those around them. They delight in wanton provo- cations and contemptuous treatment of others. This is tyranny, and has its origin in pride and r icen in Christ. How } teniiKjrs lire angry ivartl mun \h boister- your enemies, bless pray for them who secutc you." spirit of unity among i body of Christ, and brotlierly love eon- I means cultivate it, in order to its devcl- done through strife less of mind let each hemselves." If con- i, confident of their es and inconsiderate the spirit of party or soon, and how easily, d destructive fire kin- gry with the other, and ination and complaint, of such a disposition •eless of pleasing, but Y imagine that they easing and mortifying elight in wanton provo- treatment of others, ts origin in pride and CAUTIONS. lUl self-ostocnj, and it usually provokes both pity and resin tnitnt. Some are morose and sulUn. Their resentment often becomes noisy and quurrtlsome. They have no peace and rest themselves, and they interrupt the quiet and happiness of all who come within tlieir reach. Sonic good, well- meauing men are so unhappily addicted to warmth of temper that the poet's inquiry concerning his angry deities seems appropriate to them : " Can so much wrath be found in heavenly minds?" In all our intercourse with those persons we nuist be careful to have soft answers always on hand, knowing that "A soft answer turneth away wrath ; but grievous words stir up anger." Give them room and time to cool by keeping out of their way ; by all means escape to a calmer sh(tre. A learned and pious writer on the absurdity and injustice of religious persecution says : "Could we see the members Oi Christ's mystical body divested of bigotry and prejudice, no longer divided by parties and factions, nor stained and sullied by viciousness of life, joined together by a union of friendly dispositions and kind affec- tions, and vying with each other in the promo- tion of mutual benevolence and good will, this would give us the strongest idea we can at pres- ent have of the happiness of the future world, and of those sublime social pleasures which the lO'i ANUER. righteous shall oiijoy whon they come to the 'city of the living God, the heavenly Jerusalem, and to an innumerable company of angels, to God, the Judge of all, to Jesus, the mediator of the New Covenant, and to the spirits of just men made perfect.' " Without a degree of candor, for- bearance, and mutual love, the peace of the Church can not be maintained, nor can brethren dwell together in unity. There must be recip- rocal endeavors to maintain the unity of the Spirit in the bond of peace. When the members of the Church are meek and lowly in heart, full of kindness and benevolence, of gentleness and meek- ness toward one another, then, and then only, they adorn the doctrine of God their Savior, and evidence the true spirit of Christianity, Then they will be careful not to inflict the least wound on the feelings of another. Then they will be courteous and kind in their address, affable and mild in their behavior, ever ready to oblige and as willing to be obliged by others. Then will reproofs be administered with the greatest tender- ness and love, and all the kindly offices per- formed with ease and delight. Each one will then think and feel that it his duty and honor to be clothed with humility, and to put on in his whole behavior that charity which is the bond of perfeetness. Every one will then seek to please hey come to the ' city iTtitily Jeni.sulem, and y of angels, to God, the mediator of the i 8|)ii'U8 of juHt men degree of candor, for- e, the peace of the lied, nor can brethren rhere must be recip- the unity of the Spirit hen the memlK-rs of owly in heart, full of f gentleness and meek- then, and then only, God their Savior, and f Christianity, Then inflict the least wound '. Then they will be r address, affable and T ready to oblige and >y others. Then will th the greatest tender- le kindly offices per- light. Each one will his duty and honor to and to put on in his y which is the bond of ill then seek to please CAUTIOXS. 103 his neighbor, for his good unto edification ; to (•onceal, by al' means, any superiority of rank, position, or talents, which might, in any way, be tt hindrance to the weak and less favored of the flock ; to be kind and tender-hearted, to be piti- ful and courteous— in a word,'to prove himself or herself to be under the influence of the wisdom from above, which is " first pure, then peaceable, gentle, and easy to be entreated, full of mercy and good fruits, without partiality, and without hypocrisy. And the fruit of righteousness is sown in peace of them that make peace." Of such a Church it might be said: "The beauty of the Lord our God is upon them." "Behold, how good and how pleasant it is for brethren to dwell together in unity ! It is like the precious ointment upon the head, that ran down upon the beard, even Aaron's beard ; that went down to the skirts of his garments ; as the dew of Her- mon, and as the dew that descended upon the mountains of Zion ; for there the Lord com- manded the blessing, even life forevermore." Anger frequently exposes a man to danger. When an angry man meets one furious like him- self they very oflen inflict wotmds that are mor- tal. Many of the sad records of murder so prevalent in our time may be traced directly to the influence of an angry temper. " Wise men turn TgWiBaawiWfMMMMP'MBWtartKiiiiiaMitaMtajjaiwi^^ .Ir! P'i m Jsii i 5i 104 ANGER. away from wrath, but a fool's lips enter into con- tention ; his mouth calleth for strokes," and he often receives ihem as a reward for his anger and insolence. His ill nature shows itself in his readiness to pick quarrels and originate strifes. All those splenetic fools are- mischief makers. Their temper is turpentine, which a spark will set ablaze. " It is an honor for a man to cease from strife; but every fool will be meddling." Meddling is the parent of strife. An officious interference with the business of others, a prying into their concerns creates discord. All strifes, domestic, social, ecclesiastic, and political may be traced to meddlesomeness. No one draws his sword or uses his cane against the meek and inoffensive lamb, while the noisy, snarling cur frequently feels the stroke. The cool and dispassionate man escapes many troubles which the angry and revengeful one pulls down upon his own head. The associates and domestics of an angry man live in constant sus- picion and anxiety, no one knowing the moment when his anger may kindle into unreasonable reproaches or fury. When his anger kindles, it is no wonder that mutual animosities prevail, and none can ever tell where the mischief may end. It is better to dwell in the corner of a housetop than with such a one in the most splendid and R. )l's lips enter into con- 1 for strokes," and he ward for his anger and 3 shows itself in his I and originate strifes, are- mischief makers, le, which a spark will lor for a man to cease )ol will be meddling." )f strife. An officious [less of others, a prying IS discord. All strifes, ic, and political may be yord or uses his cane ffensive lamb, while the lently feels the stroke, ate man escapes many ind revengeful one pulls ,d. The associates and m live in constant sus- le knowing the moment ndle into unreasonable en his anger kindles, it animosities prevail, and J the mischief may end. he corner of a housetop the most splendid and CAUTIONS. 105 spacious palace. A judicious writer on this sub- ject has said, "that in the ruffled aud angry hour we view every appearance through a false medium. The raoat inconsiderable point of in- terest or honor swells into a momentous object, and the slightest attack seems to threaten imme- diate ruin. But after passion or pride is sub- dued, we look around in vain for the mighty mischiefs we dreaded ; the fabric which our dis- turbed imagination had reared totally disappears. We have irritated the passions of others, we have alienated a friend or many friends, we have sown the seeds of future suspicion, malevolence, or disgust." "He that is hasty in spirit, exalt- eth folly." Anger makes work for bitter repentance. We often hear of teachersand parents who, undertaking to correct their children in a fit of passion, have inflicted irreparable injury upon the helpless and, perhaps, innocent child. What must they feel on every sight of their poor, deformed, afflicted children blinded or disabled by their fury ! What terrible stings of remorse must attend them through every succeeding day and night of their lives ! The greater part of the disasters Avhich men suffer from in this life are brought upon them by their own ungoverned passions. Should they t. nil 106 ANGER. escape the physical or external evils which their passions naturally occasion, they can not shun the internal punishment which is all the more severe because it is self-inflicted. The govern- ment of this world is so administered that the divine laws execute themselves against the trans- gressor, and carry their sanctions along with them; there is no need for the prison of hell to be unlocked, or the thunders of Jehovah to be poured forth in order to punish the angry and cruel man. He is self-punished. It is enough that those furious passions, which render such persons the disturbers of others, be suffered to burn and smolder and rage within. Who can think of the condition to which Cain had reduced himself by his angry passion without a feeling of horror? Stung with the keenest anguish and remorse, he was a terror to himself, and was dreaded by all who knew him. Under the lash- ings of his conscience, in the bitterness of his soul he cried out, "My punishment is greater than I can bear." He was angry with his brother Abel, because his own works were evil and his brother's righteous. Heaven smiled upon the one and frowned upon the other. Having nursed his anger and indulged it, it grew to be malice; and cherishing his resentment to that degree it became murderous, and at last his passion be- CAUTIONS. 107 nal evils which their , they can not shun hich is all the more flicted. The goveru- administered that the Ives against the trans- sanctions along with the prison of hell to ers of Jehovah to be punish the angry and nished. It is enough 8, which render such others, be suffered to ge within. Who can hich Cain had reduced >n without a feeling of keenest anguish and > to himself, and was him. Under the lash- I the bitterness of his iishment is greater than ngry with his brother >rks were evil and his ven smiled upon the other. Having nursed , it grew to be malice; Tient to that degree it it last his passion be- came his master, and he imbued his hands in his own brotlicr's blood. Many of the evils that endanger the life of man arise from anger protracted into malevo- lence, and exerted and gratified in revenge. The angry feeling has no sooner burnt out or spent itself in deeds of terrible cruelty and blood, than the victim is filled with sorrow and shame at his own cruelty and madness. But no amount of sorrow can repair the mischief done in the mo- ment of angry passion. We could scarcely have credited the veracity of the historians who record the deeds of cruelty and blood, did we not see in our own day, and in our own happy land, the same causes still producing the same effects. What tides of human blood have been shed to gratify this cruel and furious passion ! How sol- emn and how striking the prophetic exclamation of the inspired Jacob concerning his two sonS (Genesis xliv, 5-7) : " Simeon and Levi are breth- ren ; instruments of cruelty are in their habita- tions. O my soul, come not thou into their se- cret ; unto their assembly ; mine honor, be not thou united ; for in their anger they slew a man, and in their self-will they digged down a wall. Cursed be their anger, for it was fierce; and their wrath, for it was cruel ; I will divide them in Jacob, and scatter them in Israel." 108 ASGER. The wrathful man is cruel to himself. His worst wcunds are self-inflicted ; aa.l many men have died in a fit of rage. The tortured soul has rushed from its clay tenement, among fiends and furies, its most befitting companions. " Wrath," says Job, « killeth the foolish man, and envy slayeth the silly one." He is cruel to his family, to his children, and servants; as when a man is intoxicated with wine. He is cruel to his beasts of burden." A good man regardeth the life of his beast; but the tender mercies of the wicked are cruel." Thus Balaam desired a sword that he might take the life of the animal that saved his lif^. How many excellent and useful animals groan under the cruelty of the passionate man ! The Jews were terribly cruel and unjust to the blessed Savior because of their angry passion: " And all they in the synagogue, when they heard these things, were filled with wrath, and rose up and thrust him out of the city, and led him unto the brow of the hill whereon their city was built, that they might cast him down headlong." "Wrath is cruel." Astyages, king of Persia, being displeased with Harpagus, invited him to supper, and caused him to feed upon the flesh of his own son ; and, when the repast was over, he asked him how he liked the repast, at the same time showing him the mangled remains of his CAUTIONS. 109 Tiiel to himself. His eted ; iviul many men e. Tiie tortured soul meat, among fiends and )mpanion9. " Wrath," lolish man, and envy ! is cruel to his family, its; as when a man is e is cruel to his beasts •egardeth the life of his cies of the wicked are sired a sword that he animal that saved his It and useful animals )f the passionate man ! ruel and unjust to the r their angry passion : ^ogue, when they heard rith wrath, and rose up city, and led him unto eon their city was built, down headlong." styages, king of Persia, rpagus, invited him to a feed upon the flesh of the repast was over, he the repast, at the same nangled remains of his son. When Darius had conquered Scythia, (Eba- su», a nobleman whom he had conquered, re- quested the tyrant to leave one of his three sons with him to comfort his distressed father, and to content himself with the service of the other two. The emperor promised that he would dismiss them all from his service and immediately caused them all three to be slain, and the dead bodies to be thrown at the feet of the unhappy father. Alexander, in his anger, at a festival murdered his own friend Clitus because he was too honest to flatter him in his crimes; and threw Lysi- machus to the fury of a lion. Nebuchadnezzar, in his anger, being full of fury, caused the three Hebrew children to be cast into a fiery furnace, heated sevenfold. Lucius Sulla, in his anger against Marcus Marius, caused his legs to be broken, his eyes to be pulled out, his hands to be cut off; and his body to be torn asunder. Admiral Byron, of the British navy, was an eye-witness to the following shocking exhibition of brutal anger. We quote his own words : " Here I must relate a little anecdote of a Christian cacique. He and his wife had gone off" at some distance from the shore in their canoe, when she dived for sea eggs ; but not meeting with great success, they returned a good deal out of humor. A little boy of theirs, about three years old, no ANGER. whom they appeared to be doatingly fond of watching lor the return of his father and mother, ran into the surf to meet them. The father handed the basket of sea eggs to the child, which, being too heavy for him to carry, he let fall ; upon which liis father jumped out of the oanoe, and catching up the boy in his arms, dashed him with the utmost violence against the stones. The poor little creature lay motionless and bleeding, and in that condition was taken up by the mother, but died soon after. She appeared inconsolable for some time, but he, the brute of a father, showed little concern about it." How true is the saying of Seneca, " There are a thousand evils included in this one of anger, and they are diversified into a thousand different branches." The worst of slaves is he whom passion rules. " How terrible is passion ! how our reason Falls before it! while the tortured frame, Like a ship dashed by fierce encountering tides, And of her pilot spoiled, drives round and round, The sport of wind and wave." • , ,a,i m m[ gaM » i WM' t''*i «i!> - W i » ' "'''" ' R. be doatingly fond of his futher and inolhor, et them. Tlie father ;gs to the child, which, carry, he let fall ; upon out of the oanoe, and arms, dashed him with t the stones. The poor jss and bleeding, and in up by the mother, but peared inconsolable for Lite of a father, showed How true is the saying thousand evils included they are diversified into nches." The worst of rules. low our reason tortured frame, ce encountering tides, drives round and round, ive." — Babfobd. CURE. Ill VIII. CURE OF Anger. Having examined the nature and causes of nnger and given a few cautions against its indul- gence, we now proceed to mention a few remedies for its cure. We must first study the importance of our own personal tranquillity. The great Architect de- signed us for happiness and for usefulness, and he has said: "Let every man be slow to wrath." Let all bitterness and wrath and anger and clamor and evil speaking be put away from you, with all malice." "Ye also put off all these, anger, wrath, malice." "Charity is not easily provoked." These precepts clearly show that the passion of anger is subject to our control. Ex- perience teaches the same thing. We see a per- son in a perfect storm of rage, and immediately the presence of authority or of a well-known Christian teacher causes the hurricane of angry feelings to subside, and with a sense of shame, and an apology, there is a great calm. This passion, like other passions, was given to be a servant, and not a master; and every thoughtful man ought to know himself and be lord over it 112 ANGER. Rev. Samupl Parker, archdeacon of Canterbury two hundred years ago, says : " The first reward of virtue is its own natural and intrinsic pleasure. Acts of love and kindness are in themselves grate- ful and agreeable to the temper of human nature; and all men feel a natural deliciousness consequent upon every exercise of their good-natured pasHi()ns; and nothing affects the mind with greater com- placency than to reflect upon its own inward joy and contentment. So that the delight of every virtuous resolution doubles upon itself. In the first place, it strikes our minds with a direct pleasure by its suitableness to our natures, and then our minds entertain themselves with pleasant reflec- tions upon their own worth and tranquillity. And this is made so apparent from the plainest and most easy experience, that it can not possi- bly escape any man's animadversion. There is no man that does not perceive more satisfaction in the affections of love and joy and good will than in the black and unquiet passions of malice, envy, anger, and hatred that do but torment the mind with anguish, restlessness, and confusion. A base and ill-natured disposition frets and vexes itself with perpetual malcontentedness, and the man that gives himself up to any spite and ran- cor of mind, is not so much as within the ca- pacity of happiness; at least in the same propor- •^■r,^^»9-ltf^ ■SiflSBaiE?* R. rluleacon of Canterbury H : " Tlie first reward of ami intrinsic pleasure, tire in themselves grate- mper of human nature ; leliciousness consequent r good-natured j)as.si()ns; lind with greater coni- |)on its own inward joy It the delight of every 1 upon itself. In the first s with a direct pleasure • natures, and then our es with pleasant reflec- ,vorth and tranquillity, arent from the plainest I, that it can not possi- limadversion. There is ?rceive more satisfaction I and joy and good will quiet passions of malice, that do but torment the ilessness, and confusion, isposition frets and vexes ilcontentedness, and the lip to any spite and ran- rauch as within the ca- [east in the same propor- CVRE. 113 tion that good (»r bad passions prevail in the minds of men, in the same are they affected with j.)y or misery. Now this being made plain and visi- ble in the whole intercourse of human life, it must needs lay a mighty enforcement and manifest obligation to a suitable behavior ; for \vhat mo- tive can we conceive of nearer concernment than when the action itself is its own reward or pun- ishment?" McClintock and Strong's " Cyelopffidia says of anger : " Like most other emotions, it is accom- panied by effects on the body, and in this case they are of a very marked kind. The arterial blood-vessels are highly excited ; the pulse, dur- ing the paroxysm is strong and hard, the face becomes red and swollen, the brow wrinkled, the eyes protrude, the whole body is put into com- motion. The secretion of the bile is excessive, and it seems to assume a morbid consistency. In cases of violent passion, and especially in nervous persons, this excitement of the organs soon passes to the other extreme of depression; generally this does not take place till the anger has subsided, when there follows a period of gen- eral relaxation. The original tendency to anger differs much in individuals according to tempera- ment; but frequent giving way to it begets a habit and increases the natural tendency. From • i «!■ 114 ANGER. !'!'!' the nature of anger it is easy to see that it must be — often at least— i)rejii(lieiul to lieulth. It fre- quently ^ive.s rise to the bile-fever, inflammation of the liver, heart, or brain, or even to mania. These effects follow immediately a fit of passion; other evil effeets come on after a time, as a con- sequence of repeated paroxysms, such as par- alysis, jaundice, consumption, and nervous fever. The milk of a mother or nurse in a fit of pas- sion will cause convulsions to the child that sucks ; it has been known even to occasion instant death, like a strong poison. The controlling of anger is a part of moral discipline. In a ru- dimentary state of society its active exerci-^e would seem to be a necessity ; by imposing some restraint on the selfish aggressions of one indi- vidual upon another it renders the beginnings of social co-operation and intercourse possible. This 18 its use, or as it is sometimes called, its final cause. But the more social intercourse comes to be regu- lated by customs and laws the less need there is for the vindictive expression of anger. It seems an error, however, to suppose that the emotion ever will be— or that it ought to be— extirpated. Laws themselves lose their efficacy when they have not .this feeling for a background, and it remains as a last resource for man, when society — as it does every now and then— resolves itself ER. eawy to see that it must liciiil to iK'ulth. It tVf- bile-fever, inflaintnution rain, or even to mania, ediately a tit of pasHion ; 11 after a time, as a con- iroxysma, such as par- tion, and nervous fever, r nurse in a fit of pas- ions to the ehiid that I even to occasion instant i)n. The controlling of al discipline. In a ru- ety its active exerci>erly studied and secured, would * CURE. 121 fall, must not be I or by iniajjioary »t kiiuUe a flame, it take tbe place of abiding. Hauiiah taunting thought, ' Btrife, tic life ; which springs ! things — wife, or friend, lepenil." g becomiug and aster, mistress, or sucb an amount s is necessary to ler, but it must cekness and firm- ed by tenderness sion, uncontrolle<1 families contempt- ce their domestics (ing fit to govern unable to govern ' medium between rutal churlishness, d secured, would preserve peace and tranquillity, with good order in all our dwellings. There is one mischievous source of anger and bitter resentment in families against which par- ents and guardians should always carefully guard, that of favoritism and partiality among children. Perhaps, of all our infirmities, none is more com- mon, none is more unreasonable, unwise, and unjust, and none more fatal in its consequences to ourselves and to those around us. It not only sets father against mother and mother against father, sister against brother and brother against sister, but it often fatally discourages the one who is slighted, whom a little kindness might have saved, and it almost always ruins the favorite one. It sows the seeds of jealousy, anger, discord, and malice, which frequently produce innumerable mischiefs in families, embittering the lives of both parents and children. If parents are unable to suppress the feeling of partiality in their own hearts, they ought to set a double guard upon their actions, which may be understood as an index to their feelings. Both prudence and jus- tice, as well as policy, demand of them an equal distribution of their affection, their countenance, and their estates. Some of the best of men have made grievous mistakes on this point. In sacred biography we i .A, 122 ANGER. have some names recorded that irtand oiii as a beacon to show the dangerous rocks th:'t lie hid- den around there. In the patriarchal age we have the partiality of Isaac for his son Esau, whose savory meat was all the more tasty, because it was from the hand of his favorite son. We have Rebecca and her unjust scheming for her favorite son Jacob. How the domestic circle was for long years a scene of strife and con- tention, and how the advanced years of the ven- erable patriarch were embittered as he reaped that which he had previously sowed ! How the minds of the two brothers had been alienated for the greater part of their lifetime, and their fami- lies and children embittered forever! The trifling circumstances of personal beauty, the color of the eye or of the hair, or the spright- liness of expression, and such like trifles, which, in themselves have neither merit nor demerit, have been quite enough to establish distinctions in families which have destroyed the domestic peace, flattering and pampering the one and cruelly discouraging and embittering another or several others. How painful it is to live a life of turmoil and contention in onr homes, to have perpetual dis- quietudes where there should be unbroken tran- quillity. If a man can not have peace at home CURE. 123 it Rtand oui as a ocks th.-it lie hid- triai'clial age wo jv lii^ 8on Esau, lore tasty, because ivorito son. We scheming for her ! domestic circle strife and con- ^ears of the ven- jd as he reaped owed! How the jeen alienated for !, and their fami- ver ! personal beauty, Ir, or the spriglit- ike trifles, which, !rit nor demerit, blish distinctions 'ed the domestic ig the one and ering another or Pe of turmoil and ve perpetual dis- ! unbroken tran- ce peace at home where may he expect to find it? Some persons are complaisant, polite, gentle, and good-humored among strangers, but morose, snappish, and ill- tempered at home. This is sheer hy|)ocrisy, and shows how little concern they have for the C()m- fort and happiness of their families, and also that the fear of man has greater restraint over them than the fear and love of God. There are men now, as there were in the days gone by, whose greatest trial of life has been at home, and their prudence and their piety, and their patience, too, have all been taxed to their utmost tension by the bitterness of home life. Moses had a querulous Zipporah, ever averse to duty. Job had a wife who tempted him to curse God and die. Samson had his treacherous De- lilah. David's life was embittered by a scoffing Michal. Socrates had his Xantippe. John Wes- ley's wife nursed her jealousy and kept her anger warm. In all the departments of home life we must study and practice self-control, and by so doing we will acquire the power of controlling others. E. P. Hood says: "My lads, when a dog makes too free, jumps, and bounds over you, you say, 'Down, Nero! down, sir!* That is what you must say when passion rises, 'Down, sir!*" I once took a passionate man very much aback 124 ANGER. by asking him to hold his tongue while he felt my. pulse, or else while I felt his. It is nston- ishing how efficacious a moment or two of quiei. is in the midst of a great storm. When the fit of anger is very strong upon you, think how you would appear before a glass, or, rather, think how you do really appear before God. The greatest of all heroes is he who can rule his spirit in a great storm. " A man's house should be on the hilltop of of cheerfulness and tranquillity ; it should be so high that no shadows rest upon it, and so situated that the morning comes so early and the evening tarries so late, that the day has twice as many golden hours as those of other men. He is to be pitied whose house is in some valley of grief be- tween the hills, with the longest night and the shortest day. Home should be the center of joy, equatorial and tropical." Archbishop Cranmer had great control of his temper, and understood how to control the pas- sions and tempers of others. Though he lived in evil times, and had to associate with all classes of evil doers, he strangely won the confidence of his domestics, and preserved the confidence of his friends. Once a plot had been formed to take away his life. The kind hand of divine Provi- dence, however, so ordered affairs that the papers jue while he felt lis. It is nston- 5 or two of quif.l, I. When the fit I, think how you 'athcr, think how d. The greatest e his spirit in a )n the hilltop of it should be so t, and so situated and the evening i twice as many icn. He is to be illey of grief be- it night and the the center of joy, lat control of his control the pas- lough he lived in ! with all classes the confidence of confidence of his I formed to take of divine Provi- s that the papers CURE. 125 which would have completed the plan were inter- cepted, and the autliors of tlie plot discovered and traced to one of those who lived in the arch- bishop's family. Another of the conspirators had been greatly served by the kindness shown him by Cranmer. Having received the papers he took those men to a private apartment in his palace, and informed them, with great calmness of mind and manner, that some persons in his confidence had disclosed his secrets, and even accused him of heresy, and had planned for his betrayal and murder. They loudly censured such villainy, and declared the traitors worthy of death, one of them adding, that if an executioner was wanted, he would perform the office himself, such was his zeal and love for his bishop. Struck with their perfidy, he returned thanks to God for his wonderful preservation, lamenting the depravity of man ; and praying for his would-be murderers, he produced their letters, and inquired if they knew their authorship. The men now fell on their knees, confessed their crime, and humbly implored forgiveness. Cranmer mildly and ten- derly ex^wstulated with them on their evil con- duct, forgave them, and never again alluded to their treachery. How calm and self-possessed in the midst of a storm ! His forgiveness of inju- ries w^as so well known that it became a by- .•^J*,' -.'*»-- *WH,J.. 'hii'i^ 126 AXGER. word, "Do my lord of Canterbury an ill turn, and you make him your friend forever." When James Bruce, the renowned traveler, was in Abyssinia, one of the chiefs or governors, according to the custom of the country, sent him twelve horses, saddled and bridled, desiring him to fix on one for his own use. The groom, who well knew the temper and habits of the animals, urged Mr. Bruce to mount one of them, assuring him that it was a most excellent animal, and very quiet and safe to ride. It was soon seen the animal was extremely vicious, of which the man was well aware, and had indeed selected that one especially for the stranger with a malicious intention. The traveler, however, was well skilled in horsemanship. After a severe contest between the horse and the rider, the unruly animal was successfully curbed and completely subdued. Both well exhausted, Mr. Bruce descended unhurt. The governor expressed the greatest surprise and regret at the transaction, most solemnly protest- ing his entire innocence of any design on his part, adding, that the groom was already in irons, and before many hours passed would be put to death. "Sir," said Mr. Bruce, "as this man has attempted my life, according to the laws of the country, it is I that should name his punish- ment." " It is very true," replied the governor, il. bury an ill turn, foiT'ver." snownc'd traveler, lief-i or governors, country, sent him lied, desiring him The groom, who ts of the animals, of them, assuring lent animal, and tt was soon seen >us, of which the deed selected that with a malicious r, was well skilled e contest between nruly animal was y subdued. Both escended unhurt, atest surprise and solemnly protest- ny design on his s already in irons, would be put to "as this man has > the laws of the lame his punish- ied the governor, CURE. 127 "take him and cut him in a thousand pieces, if you please, and give his body to the kites. Ho deserves to die." "Arc you now really sincere in what you say?" asked Mr. Bruce, "and will you have no after excuses?" He swore solemnly that he was sincere, and that there should be no interference or excuse. " Then," said Mr. Bruce, "I am a Christian; the way my religion teaches me to punish my enemies is by doing good for evil ; and, therefore, I keep you to the oath you have sworn ; I desire you to set this man at lib- erty at once, and give him the place in your employment that he had before, for he has not been undutiful to you." Every one present seemed to be pleased with these words. One of the attendants could not contain himself, but, turning to the governor, said: "Did I not tell you what my brother thought about this man? He was just the same all throuffl, the Tigris." The gov- ernor, in a low voice, very justly replied, "A man that behaves as he does may go through any country." Be master of thine anger. Certain courtiers reproached the Emperor Sigis- mund that, instead of destroying his conquered foes, he admitted them to favor. The illustrious monarch answered thus: "Do I not destroy my enemies when I make them my fast friends?" We should always be willing and ready to I ■u- ' i- ' jii i i .Mmiy.i-i- lu.ii*^^ 128 ASGKli. k make a jud and honorable acknou'luh/ment if wp have given un offonso. The little wordH, " I uiii sorry," " I was niistaki'ii," " I am in error," ore very easily said, if we have the spirit of a true Christian ; anil no amount of pride or dignity or vanity or selfishness should lead us to vindicate an error or to defend a wrong word or act. \Ve often fancy that our honor and our dignity are concerned ; but true humility and deep penitence, would reflect much more to our honor than any attempt at a justification of wha>. was unbecom- ing or disrespectful to another. Most men are very sensitive on the point of honor, credit, or reputation, yet few persons duly consider how these can best be promoted, or what is the best way of obtaining them. Meekness and gentle- ness, in the point of true honor, are a thousand times better than obstinacy and resentment, both in the sight of Goa und man. " He that is slow to anger is better than the mighty; and he that ruleth his spirit than he that taketh a city." The Alexanders and Csesars of history cculd conquer others, but they could not conquer themselves. A rational victory is far more honorable than a physical one. To govern an enemy within us is far more glorious than to kill an enemy without, and it is far more diffi- cult. To quiet intestine broils, to calm and still t m ,, f CURE. 129 mou'lah/ment if we ittle wordH, *' I uni am in error," ore he spirit of a true )ri(lc or dignity or ud U8 to vindicate word or act. \Ve id our dignity are ind deep penitence, iir honor than any hu'. was unbecom- r. Most men are f honor, credit, or Illy consider how r what is the best [;kness and gentle- or, are a thousand d resentment, both is better than the his spirit than he canders and Ceesars rs, but they could tiooal victory is far il one. To govern re glorious than to ; is far more diffi- I, to calm and still an iii.snrrcftion of passions and temjiers in our l)os(»m,«, and to mortify tlie intruders — that is, to make them (K'ud — is a much grander and nobler work than to take a kingdom or conquer a nation. A short time before the Indian war in Penn- sylvania an English gentleman, who lived on the borders of the province, was standing one even- ing at his own door when an Indian, fuint and weary, came and asked for a little food. He was informed there was none for him ; he then asked for a little beer, and received the same answer Not yet discouraged, he begged for a little water, but the gentlemen only answered, "Get you gone for an Indian dog." The Indian fixed his eyes for a little time on the Englishman and then went away. Some time after this gentlenian, who was fond of shooting, pursued his game till he was lost in the woods. After wandering awhile, he saw an Indian hut, and went to it to inquire his way to a distant plantation. The Indian said : " It is a great way off, and the sun is near down ; you can not reach it to-night, and if you stay in the woods the wolves will eat you up, but if you have a mind you may lodge with me." The gen- tleman gladly accepted the invitation and went in. The Indian broiled some venison for hira, gave him some rum and water, and then spread 130 ASGER. (l(.(>r Hkins for him to Ho upon. Having done this, himwli' and anotlier Indian wont and lay at tlie otlior ond of tlio hut. In tho early morning the Indian called his guest, and offered to go with him and show him the way to the plantation. Taking their guns, the two Indians went ahead, and he followed. When they had gone several miles the Indian told him they were now within two miles of the plantation he wanted ; he then turned round and stood in front of him, and said, " Do you know me ?" In great confusion the gentleman answered, " I have seen you hefore." The Indian replied, "Yes, you have seen me at your own door; and now I will give you a piece of advice. When a poor Indian, that is hungry and dry and faint, again asks you for something to eat and a drink, do n't hid him get him gone for an Indian dog." So he turned and went away. Which of these two was the greater gentleman and the truer hero? The an- swer is near at hand. "Therefore all things whatsoever ye would that men should do to you, do ye even so to them ; for this is the law and the prophets." We are often told that revenge is sweet; but courtesy, forgiveness, and true noble- ness of mind are much sweeter; and let all the people say. Amen. The man who is given to indulge in anger •ij — >on. Having done (linn went and lay lut. In the early i guest, and oll't'red lim the way to the us, the two Indians I. When they had ian tohl him they »f the plantation he il and stood in front low ine?" In great vered, " I have seen replied, "Yes, you >or; and now I will iVhen a poor Indian, 'aint, again asks you rink, do n't hid him dog." So he turned these two was the pner hero? The an- rherefore all things len should do to you, this is the law and ti told that revenge is ness, and true noble- eter; and let all the to indulge in anger cuiiE. 131 would remember that passion has a tendency always to darken the understanding, luoloud the judgment, and warp all the powers of the mind. No two iM-rsons can differ more from each oilier than the same man differs from himself when on fire of passion and when calm and composed. If wrath and malice bear rule in the thought our judgment of the case before us can never be of any weight or any worth. One of the strongest proofs of the blinding influence of passion on the human mind is the general disposition of the angry man to justify his extravagance in word and deed, by the old plea, "I do well to be angry," although in his cooler and more tranquil moments his soul is vexed within him that he should have yielded to his besetting sin, and destroyed his own peace and proved himself a troublcr of Israel. By means of late improve- ments our engineers now turn on the mighty pro- pelling power of steam to arrest the motion of our trains instead of the old-fashioned muscular force of the brakemen. O that we had some agency to help those weak brethren whose old habits and passions have so oflen humbled them in the dost, and shaken the last fragment of their confidence in themselves, and almost hopelessly blighted the hopes of their dearest friends in their final victory over "well-circumstanced" sin! O ..' "mr^x^Esssaonscissv^s 132 ANGER. i ill III that we had some power to make their strong in the hour of their weakness, when the enemy comes in like a flood ! Thank God ! we have in Jesus Christ our Lord the greatest agency in the universe to quench the rising fires of passion. He says : " My grace is sufficient for thee," In the midst, therefore, of weakness we may be made strong, out of weakness we may be made victorious, for " the weakness of God is stronger than men." In Jesus we have a fountain in which are extinguished all the rising fires of anger, and the soiled and blackened nature is washed whiter than snow. This is the only remedy for those warm passions and turbulent emotions, and this remedy will do for us what the new arrangement does to help the engineer when he desires to put on the brakes— it turns all the forces of his new nature into a new direc- tion, and gives him complete mastery over him- self, and enables him to sing, "Thanks be to God who giveth us the victory through Jesus Christ our Lord." We must always be ready to forgive those who may have iry'ured U8, and to show that they are forgiven. The law of love must be written on our hearts, and the law of kindness expressed by our lips. We must show meekness, not only to the good and gentle, but to the froward also,U) the lake their strong in I, when the enemy ik God ! we have in •eatest agency in the ig fires of passion, cient for thee," In jakness we may be 88 we may be made B of God is stronger have a fountain in the rising fires of blackened nature is This is the only isions and turbulent will do for us what to help the engineer the brakes— it turns ure into a new direc- te mastery over him- r, « Thanks be to God through Jesus Christ ly to forgive those who o show that they are i must be written on kindness expressed by meekness, not only to ;he froward also, to the CURE. 133 perverse and wicked, and to those who despitofiilly use and persecute us. A spirit of forgivenss is essential to Christianity; and the consideration of God's forgiving us our many sins should in- duce us to grant a ready forgiveness of those wlio have injured us. The Gospel rule is, "as God for Christ's sake hath forgiven you." This rule must soften the hardness and sweep away the resentment and anger against others, and dispose us to forgive as we have been forgiven. We are commanded " to show all meekness unto all men." The answer of Cato to one who had struck him ill the bath, and came to acknowledge his offense, was worthy of a great man. "I do not remem- ber it," said Cato. It is the glory of a man to pass over a transgression. A certain noble cour- tier being asked by what means he had continued so long in favor, replied, "By being thankful, and patiently enduring injuries." Socrates hav- ing, without any provocation, received a rude blow on his head by an insulting bravado, bore it with that patience which has put many pro- fessing Christians to the blush. With us it would likely lead to a quarrel or a lawsuit. But Soc- rates kept cool, and only made this calm and humorous remark : " It is a pity that a man can not know when he ought to come abroad with a helmet on his head." -;-.i«ia! > ! 'ill ''I 136 AXGEIi. her that one way to manifest the spirit of for- giveness is by kind words. A missionary in Jamaica was questioning the little black boys of his school on Matthew v, and asked, Who are the meek? A little boy replied, "Those who give soft answers to hard questions." This accords with Solomon's words, " A soft answer tiirneth away wrath, but grievous words stir up anger." Dr. Dwight mentions a man of his acquaint- ance, of a vehement temper, who had a dispute with a friend, a professor of religion. He met with so much frankness, humility, and kindness in his Christian friend that, on returning home, he said to himself: "There must be something more in religion than T have hitherto supposed. Were any one to address me in the tone of haughtiness and provocation with which I accosted my friend this evening, it would be impossible for me to preserve the equanimity of which I have been a witness. There is something in the religion which he professes, and which I am forced to believe he feels and enjoys; something which makes him so superior, so much better, so much more amiable than I can pretend to be. The subject strikes me in a manner to which I have hitherto been a stranger. It is high time to examine it more thoroughly, with more candor, and with greater solicitude than I have done the spirit of for- A inissionuiy in ttle bluck boys of sked, Who are the "Those who give IS." This accords fl answer tiirneth ds stir up anger." n of his acquaint- vho had a dispute religion. He met lity, and kindness n returning home, lUst be something hitherto supposed. 6 in the tone of ;h which I accosted uld be impossible limity of which I i something in the which lam forced ; something which 5h better, so much [jtend to be. The r to which I have i is high time to with more candor, ban I have done CUKE. 137 hitherto." From this incident a train of thoughts and emotions commenced in the mind of tliis man, which terminated in his conversion and con- secration of his future life to the work of the Christian ministry. The calm, Christian spirit of forgiveness in one man led the other man to Christ. "Ill passions," says Beaumont, "are like rapid torrents, they swell the more for meeting with a dam in their violence. He that will hear nothing in the rage and fury of anger will, after a pause, inquire of you. Seem you to forget him, and he will remember himself. It sometimes falls out that the end of passion is the beginning of reason." Learn to expect injunes and affronts, so that you may not be surprised when they come. We do not live among angels, nor among men free from weakness and infirmity. Persons by whom we are surrounded are so much like ourselves, having tempers and dispositions, bodily and men- tal p3culiarities such as we have, that they are as likely and as liable to err in judgment, and to make mistakes, and thus to grieve and offend us as we are to grieve and injure them. In all our connections and relations we may reasonably look for many things to displease and grieve us. Our sweetest roses have many sharp thorns ; our earthly sweets have more or less bitter mingled with Wi fu mw Ha mM) .* 138 ANGER. them. Our joys are followed closely by sorrows, 80 that we can hardly expect to be perfectly at ease in a world of so much change and variety. Offenses will come, often even among God's dear children; but much more frequently among those who are unconverted. Many there are around us whose hearts are fully set in them to do evil; and it is true now, as of olden time, men " do not gather grapes of thorns, nor figs of thistles." We must still learn "to keep our mouths aa with a bridle, while the wicked are before us." The scorpion tongue is yet close on our path ; the poisonous asp yet lurks among the lilies ; the wolf has not yet learned to dwell peaceably with the lamb, nor the leopard to lie down with the kid. "If thou seest the violent perverting judg- ment and justice, niarvel not at the matter." Be not surprised into disquietude and passion; hav- ing been forewarned yon may be forearmed by meekness and composure of spirit, and thus, in patience possess your souls, without resentment or fear, knowing that " when a man's ways please the Lord he maketh his enemies to be at peace with him." "He submits," says Lavater, "to be seen through a microscope, who is caught in a fit of passion." Steele says: "We should employ our passions in the service of life, not spend life in i closely by sorrows, t to be perfectly at change aud variety. ]i aiuoug God's dear )uently among those there are around us a them to do evil; deu time, men "do nor figs of thistles." :eep our mouths a& iked are before us." close on our path ; mong the lilies; the Iwell peaceably with ) lie down with the ent perverting judg- at the matter." Be le and passion; hav- ay be forearmed by spirit, and thus, in without resentment 1 a man's ways please itales to be at peace vater, "to be seen is caught in a fit of } should employ our fe, not spend life in CUKE. 139 the service of our passions." And Seneca re- marks: "Malice drinks hulf its own poison." Carefully consider the great importance to yourselves and others of securing by a kind, gen- tle, and obliging spirit the affection and confidence of those with whom you have to do. We are furmed for society. It is natural for us to desire the companionship and love of our neighbor; aud all our interests and welfare are best promoted by that mutual co-operation and assistance which one neighbor can so easily give to another Our personal happiness in time is largely pro- moted by a friendly intercourse with others. Duty and interest both imperatively demand that we should "be kindly affectioned one to another with brotherly love." The first law of nature and the first and great commandment in grace is, that we should love one another. We need one another's help and sympathy in the great battle for health and life against sick- ness and death ; and still more, in the greater con- flict of truth and holiness against error and sin. The more kindness and sympathy we show to others, the greater reason we have to expect a return of gentleness and good will. When we fall under afflictions, or are overtaken by distress- ful calamities, we need the sympathy, counsels, and prayers, as well as many other friendly offices 140 ANGER. of those around us, but how can we expect to realize any of those instances of kindness and neighborly love from them, if we have made them our enemies by cold indifference or mo- rose treatment ? > The will of our Heavenly Father is, that we should show our love to him by our faith, our de- votion, and our zeal, and, also, by tenderly caring for one another. If we take pleasure in vexing and irritating each other along the paths of health and activity, what reason have we for expecting kindness and gentleness along the sloping hill- sides that lead us to the valley of departing shadows? When Pome of the courtiers of Philip the Good tried to })ersuadc him to punish a prel- ate who had used him ill, he declined, saying: "It is a fine thing to have revenge in one's power, hut it is a finer thing not to use it." If a man strikes me with a sword and inflicts a wound, suppose, instead of binding it up, I go round showing it to every body, and, after it has been bound up, I keep at work, constantly taking off the bandage and showing how long it is, and examining how deep it is, and making it fester, is there a person in the world who would not call me a fool for keeping up the irritation and hurt- ing myself? However, just such a fool is he, who, by dwelling no little injuries or slight in- CURE. 141 can we expect to i of kindness and if we have made adifference or tno- Father is, that we )y our faith, our de- , by tenderly caring pleasure in vexing tlie patlis of health e we for expecting g the sloping hill- 'alley of departing ! courtiers of Philip m to punish a prel- e declined, saying: revenge in one's not to use it." El sword and inflicts binding it up, I go ly, and, afler it has k, constantly taking how long it is, and d making it fester, who would not call irritation and hurt- such a fool is he, ijnries or slight in- sults, causes them to agitate and irritate his mind and influence his feelings. How much better were it to put a bandage on the wound and allow it to heal at once. Sometimes augry words wound more deeply than swords or spears. Be deeply humbled before God on account of your oum foUieti, failurea, and errors. We have already shown that pride is the parent and nurse of passion and resentment. True humility is a giirment that is, upon all occasions, an orna- ment for all Christians. Solomon said : " Before honor is humility," and " by humility and the fear of the Lord are riches and honor and life." The apostle says: "Be clothed with humility," every day, and put on " the ornament of a meek and quiet spirit." The humble man does not regard many things as insults and injuries which are so regarded by a proud man. He is not so weak and unreasonable as to suppose that he only has opinions and inclinations that ought to be respected, and he does not imagine, as many do, that little things said or done were always meant to annoy and vex. Carefully consider the circumstances of the per- son who may have offended you. To engage in a contention with one who is your equal in talent, ability, and piety is, to say the least, doubtful. Why not propose instead of angry strife, a mu- r I 142 ASOER. ttial interchange of good wishes and agree to love and differ in opinion? To engage in strife with your suprior argues a very great weakness, and borders on madness and folly. What if he be in the right and you in the wrong? To engage in a contention with your inferiors is greatly to lower yourself, and borders upon meanness. Why shoidd you condescend to be angry and resent a slight under these circumstances? When Pisis- tratus was reviled by a poor drunkard inflamed with wine, his attendants urged him to avenge the insult; but the chief replied, that he was "no more moved by his reproaches than he should have been with a blind man who might happen to run .against him without any knowledge or de- sign." The man who is intoxicated with anger deserves our pity as well as the one who drunk with wine. Has a wicked man offended you by word or deed ? You need not at all to be surpised at that ; he is serving his mater, whom he obeys, led cap- tive by the devil at his will. Why wonder that he ill-treats one of the Lord's children? It is his general character to do so. Don't, on any account, allow your spirit to be ruffled by such a man. Was it a good man that offended you? It is a great pity that you should be disposed in any way to harbor resentment against one who is CURE. 143 les and agree to love ngage in strife with great weakness, and . What if he be in )ng? To engage in eriors is greatly to [>on meanness. Why )e angry and resent inces? When Pisis- ■ drunkard inflamed rged him to avenge ied, that he was " no ihes than he should I who might happen ny knowledge or de- ox icated with anger as the one who is ded you by word or ) be surpised at that; ■n he obeys, led cap- Why wonder that rd's children? It is so. Don't, on any be ruffled by such a that offended you? ihould be disposed in at against one who is of onr family, a child of God, too, an heir of heaven. There is some mistake somewhere. You must wait in charity and love until the whole ease has been mutually investigated. You enn not afford to be angry at a good man. The law of brotherly love imperatively forbids you. Is it 80, that a wise and learned man has, or is sup- posed to have done you an injustice and hurt your feelings? Let your respect for his abilities soften your resentment. Once, it is said, Lu- ther had wofully wronged and reviled Calvin. "Well," said Calvin, "let Luther hate me and call me a devil a thousand times, yet will 1 love him, and acknowledge him to he a precious serv- ant of the Lord." Such a feeling as that honors our great Savior. Is it a weak and foolish man who committed the offense? Perhaps he knows no better. Is he rich? His wealth lays him open to the most powerful temptations to forget himself. Is he poor? His poverty may have crushed his spirit and broken his temper. Let his poverty move you to compassion and for- giveness. Was it a child? His youth will plead in his behalf. You could not be angry at a child. Is he an aged person? Then great allow- ance must be made for his years. You would not like to harbor an angry feeling against an aged person. In almost every case where our feelings 144 ANGER. I!' >'! arc hurt, a little careful consideration will always HugRi'st sonjc reason why our resentment nmy be modified. Passion is a fever, and, like most fevers, it leaves us weaker than it found us. The slave of sensual and selfish passions is miserable in all the activities of life; his fretfulness and peevishness make him unhappy, and drive away his friends and associates until he is left to die in solitude and contempt. Pride and angry passion are often our controlling impulses, and with the strong grasp of our resolute will we crush back into silence and obscurity our nobler and better feelings, and be- come less genial and more icy and hard hearted than before, until, by our own choice and act, we become a sort of moral suicide. Conquering the tongtie and the temper is one of the last and highest attainments of Christian grace. Avoid the company and fellowship of passionate and furious men. It is an old saying, that "a man is known by the company he keeps." We almost instinctively learn the language, manners, and habits of those with whom we are on terms of intimacy. We easily drink in the spirit of those with whom we associate. How true it is that "evil communications corrupt good man- ners." Like the chameleon, we take a tincture or color from that which is near us. Familiarity idcration will always • resentment may be like most fevers, it id us. The slave of 3 miserable in all the iiess and peevishness ive away his friends fl to die in solitude igry passion are often with the strong grasp back into silence and ;ter feelings, and be- icy and hard hearted vn choice and act, we ide. Conquering the one of the last and tian grace. llowahip of passionate . old saying, that "a jany he keeps." We \e language, manners, lora we are on terms ■ink in the spirit of ate. How true it is corrupt good man- we take a tincture or [lear us. Familiarity CURE. 145 with cpium and toburco eaters and smokers en- dangers our purity un- rosy or the small-pox. " A furious man aboundeth in transgression." In the misery and unhappi- ness of men of violent tempers and ungoverned passions we learn how important it is to be mas- ter of our anger, and ever cultivate true gentle- ness of spirit and a forgiving disposition. Matthew Henry tells us of a married couple who were both of this warm, excitable temj)era- ment, both naturally passionate, but who lived very happily together, by simply observing this 10 146 ANGER. rule, never to be both angry at the same time. As Cowper says : . "The kindest and the happiest pair, Will find occasion to forbear ; And something every day Ihey live , To pity, and periiaps forgive." That which is very bitter to endure may be very sweet to remember. It is better to overlook and forgive trivial offenses than to quarrel for them. By the last you are even with your ad- versary; by the former you are far above and beyond him. Especially let aged persons carefully guard against angry, fretful, and irritable feelings. This is the period of life when infirmities and weak- nesses multiply, and little things, as little and as harmless in themselves as the "grasshopper" Solomon speaks of, become a burden. Many of our former friends and acquaintances have gone on before us to the grave, and some of our asso- ciates in former years have almost forgotten us, or are removed to other parts of the country. Children and loved ones have been taken from us, or as David sang it, " Lover and friend hast thou put far from me, and mine acquaintance into darkness." Some, it may be, have become ungrateful and disobedient, or cold and neglect- ful. Many disappointments have naet us through :;iifin ry at the same time. appiest pair, orbear; day Ihey live forgive." ;er to endure may be t is better to overlook 8 than to quarrel for e even with your ad- ou are far above and !rsons carefully guard rritable feelings. This infirmities and weak- things, as little and as IS the "grasshopper" 2 a burden. Many of quaintances have gone and some of our asso- e almost forgotten us, parts of the country, have been taken from Lover and friend hast ind mine acquaintance may be, have become b, cr cold and neglect- ts have naet us through CURE. 147 life. The hail-storms of adversity have beaten heavily upon us, and times and circumstances have changed all around us. These all have a tendency to sour our tempers, and cause discon- tentment and uneasiness, and that uneasiness and dissatisfaction has a tendency to make us more or less unhappy in ourselves and disagreeable to others. In such circumstances, we need to watch against a positive, supercilious, fretful, uneasy, discontented spirit. We need great grace to en- able us to possess our souls in patience, and to preserve us calm, serene, composed, and thankful. Aged persons are apt to be soon thrown out of humor, to look and to feel angry, and to com- plain of slights and neglects, many of them, per- haps, only imaginary. Let there be no com- plaining in our streets, no praising of the days gone by as better, no fanlt finding with those in younger life, for they are the persons chiefly from whom we may expect consolation ; and it must be a very extraordinary degree of good na- ture and piety that will incline persons to help those who are always uneasy, dissatisfied, and complaining. But there are higher and nobler motives than these to prompt us in advanced life to meekness, patience, thankfulness. The bright hopes, cheering prospects, and personal comforts of "m 148 ANGER. :Ji''i Christianity should calm our spirits, cheer our hearts, and "Lay the rough paths of peevish nature even, And open in each breast a constant heaven." All true believers know that the Gospel of Christ and the religion of Jesus afford a rich and abiding consolation and blessing amidst the sor- rows, disappointments, and afflictions attendant on our pilgrimage to the promised home. Instead of discontentment and repining at any humiliat- ing circumstances that may be allotted to us in our declining years, let us " draw water out of the wells of salvation," and " by patient continuance in well doing, seek for glory and honor and immor- tality." A young minister, who had not yet learned the first lesson of hospital work, asked an aged man who had long been a sufferer, "Of what persuasion are you, sir?" The venerable man, though in pain, looked up and said: "I am per- suaded that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord." Such a glorious persuasion as this will smooth away all the little ripples of temper, check all the uprisings of petulancy, dissipate the gloom and loneliness of solitary years, and sup- r spirits, cheer our ish nature even, Dnstant heaven." that the Gospel of gus afford a rich and sing amidst the sor- Bictions attendant on ised home. Instead ing at any humiliat- be allotted to us in Iraw water out of the )atient continuance in id honor and immor- , who had not yet spital work, asked an asufferer, "Of what The venerable man, nd said : " I am per- nor life, nor angels, 8, nor things present, iight, nor depth, nor e able to separate us jh is in Christ Jesus us persuasion as this tie ripples of temper, etulancy, dissipate the litary years, and sup- CVRE. 149 port our weary steps and fatigued spirits up the slopes of Beulah's land to a glorious inherit- ance beyond. Cherish good humor and Christian cheerfulness M along the path of life. Anger and fretfulness of spirit prey upon the tender nerves and greatly injure the health and happiness, while cheerful- ness gives a sweetness to infancy, a loveliness to youth and a saintliness to old age. It fills the countenance with sunshine and gladness wherever you go. But the frown and scowl of anger boil- ing up in a proud or selfish heart manifested in daily, almost hourly, fretfulness, complaining, fault finding, angry criticism, spiteful comments, H! uncharitable remarks on the motives and u >ns of others — how they thin the cheek, shrivel i,'ne face, sour and sadden the countenance ! There is then no joy in the heart, no nobility in the soul, no generosity in the nature, no songs of gratitude and praise npon the lip. The whole character is as cold as an iceberg, as hard as an Alpine rock, as arid as the great wastes of Sa- hara, and as miserable as an old age of vinegar and wormwood can possibly be. Why, my dear reader, should you make yourself miserable? Why inflict a lasting injury upon yourself be- cause some one has, perhaps, injured you, or failed, in some way, to meet your wishes or gratify 160 ANQER. your feelinga? Take a few large doses of the doxology, and ring out from a cheerful heart a hearty "good morning." It will do you good, and it will do your friends good. There is a kind of inspiration in a right cheerful "good morning." It really chases the blues and fogs of anger and gloom away, and makes the morn- ing good, and is a kind of prophecy for a good day. There is more virtue in one sunbeam than in a whole hemisphere of fog and cloud and vapor. David well knew the power of song and music, as he used the harp and his doxologies to calm and quiet the moody and irritable mind of Saul. Homer tells of Chiron, who taught Achilles music and song to subdue his passions and mod- erate the violence of his disposition. Pythagoras quelled the perturbations of his own mind by the use of the harp. Sing then, ye aged ones, and gather in the young people to sing for you. The harder the task the more need of singing. A cheerful spirit will discern the silver lining of the darkest cloud, for behind all our troubles, dis- couragements, and annoyances shines the light of the divine promise. Man was not made to go through this world with his head bowed down with sorrow and repining. Look on the bright side of every thing, and cultivate the habit of cheerfulness and gratitude. CURE. 151 large doses of the 1 a choerful heart a t will do you good, good. There is a ight cheerful "good the blues and fogs nd makes the morn- prophecy for a good n one sunbeam than fog and cloud and B power of song and nd his doxologies to id irritable mind of , who taught Achilles s passions and mod- losition. Pythagoras his own mind by the 1, ye aged ones, and sing for you. The need of singing. A e silver lining of the ill our troubles, dis- ces shines the light 1 was not made to go is head bowed down ! of every thing, and fulness and gratitude. Cherish the loving, the warm, and the genial, and not the dark or the morose. It is also a good thing to keep the hands, as well as the mind actively employed. The cheerful are the busy ; where trouble rings the bell or knocks at your door, he will generally retire if you send him word " engaged." And an active, busy life is usually a happy and cheerful life. Frogs do not croak in running water. Active minds are seldom troubled with gloomy forebodings. Tliey come up only from the stagnant depths of a spirit unstirred by generous impulses or the blessed necessities of earnest, honest toil. A fretful person is the sport of circumstances, and trifles with human feelings. It is a kind of anger. Anger is the large siege gnns, fretfulness the small arms. In recommending Christian cheerfulness as an antidote against the angry and fault-finding spirit, that too often beclouds the spirit of the aged and infirm, I must not be understood as confounding mirth with cheerfulness. Mirth is active merriment — a noisy kind of gayety or hi- larity, overflowing with the sportive; cheerful- ness is calm. It is full of serenity, or of that which makes cheerful and happy. Mirth is short lived, transient; cheerfulness fixed, abiding, per- manent. Men are often raised to the highest 152 ANOER. transports of mirth, and arc tlio next hour subject to the greatest depressions of melancholy. If cheer- fulness does not elate the mind to the transport uf joy, it prevents it from fulling into the depths of despair. Mirth is only an occasional elevation of spirits; cheerfulness is an habitual state of mind. Addison says : " I have always preferred cheerfulness to mirth. The latter I consider ns an act, the former as a habit of the mind. Mirth is like a flash of lightning, which breaks through a gloom of clouds and glitters for a moment; cheerfulness keeps up a kind of noonday splen- dor in the mind, and fills it with a steady and perpetual serenity." The man who has this cheerfulness of mind is not only easy in his own thoughts but a perfect mas. ter of all his powers and faculties of soul; his imagination is clear, his judgment undisturbed, his temper even and unruffled. He comes with a relish to all those good things which nature has provided for him, tastes all the pleasures of crea- tion and Providence which are poured forth about him, and does not feel the full weight of those trials and evils which may befall him. This cheerfulness of mind naturally produces love and good will towards those around him. A cheerful mind is always affable and obliging, and pro- motes the same cheerful spirit in those who come CURE. 108 ic next hour subject to flanoholy. If cheer- lind to the transport illiug into the depthn I occasional elevation an habitual state of ave always preferred latter I consider as of the mind. Mirth vhich breaks through tters for a moment; id of noonday splen- it with a steady and leerfulness of mind is ;hts but a perfect mas. faculties of soul; his idgment undisturbed, led. He comes with ings which nature has the pleasures of crea- ire poured forth about full weight of those ly befall him. This lly produces love and und him. A cheerful \ obliging, and pro- rit in those who come wild;., its influence. A man finds himself pleased, he hardly knows why, with the friendly cheerful- ness of his associates; it is like a sudden sunshine that awakens a secret delight in the mind with- out attending to it. The heart rejoices of its own accord, and naturally flows out into friendship and benevolence towards the person who has exercised so happy an effect upon it. This cheerfulness of spirit is a kind of incense of gratitude ever ascending, as it ought to do, to the great Author of all good. An inward Chris- tian cheerfulness is an implicit litany of praise and thanksgiving to God. It is an expression of acquiescence in the state of life in which God has placed us, and a heartfelt approbation of the divine will in his dealings with us. We are sent to the ant to learn industry, to the dove to learn innocency, to the serpent to learn wisdom. Why not to the robin-redbreast to learn equanimity and patience? She keeps the same sweet song of gratitude and love in the opening of Winter's frost and snow, as in the Springtime of happi- ness and plenty. Robin-redbreast sings in Sep- tember as Winter comes, as well as in April when Summer draws nigh. Let us be earnest and constant in prayer to God that he will so renew our nature, and so cl anse our hearts, and then so enrich us by his grace, f54 ANGER. that all irregular tempers may be effectually sub- dued. We raust be uuule " new creat ares " in Christ Jesus. The old nature must be crucified, put to death, and all things must become new. *' 11" any man be in Christ he is a new creature." To do this, his help is absolutely necessary, and that help is graciously promised. When the heart is emptied, swept, and garnished by the power of the Holy Spirit, anger that is sinful, and pas- sions that are unholy, and affections that are impure, have all given way before the besom of purification; and the cobwebs of pride and the stains of unbelief, with all that belongs to the old nature have yielded to the incoming of the new order of things. Fly, then, at once to the throne of grace, confess and bewail your sins, weaknesses, and follie and yield yourself wholly and fully and forev to God and his service. Ask him to come i and abide with you, and order your affairs for his honor and glory ; tell the Savior you are his now and forever ; that you are all his ; and that yon are his by a perpetual covenant. Ask him to bring the Father with him, and to abide in you as in his own temple. Intercourse with the ever blessed Three, the Father, the Son, and the Holy Spirit, so elevates and refines the nature, so restores to harmony and peace, that all irritation, pride, anger, and self CURE. 166 uy be effectually sub- !\v creatures" in Christ it be crucified, put to ecome new. *' 11' any ew creature." T<» do necessary, and that When the heart is jslied by the power lat is sinful, and pas- i affections that are before the besom of ebs of pride and the that belongs to the the incoming of the then, at once to the nd bewail your sins, yield yourself wholly jrod and his service. abide with you, and lonor and glory ; tell and forever ; that you are his by a perpetual ring the Father with Eis in his own temple. r blessed Thiee, the [oly Spirit, so elevates stores to harmony and )ride, anger, and self have no place there. "Grace reigns, through righteousness, unto eti'rnul life." Near the end of the seventeenth century a Turkish grandee, in Hungary, made a Christian nobleman his prisoner, and treated him, as the Turks usually did, with the utmost barbarity. The Christian slave — for such he was — was yoked with an ox and compelled to drag the plow. But the fortune of war changed, and the Turk fell into the hands of the Hungarians. The officers said to their enslaved countrymen: "Take your lib- erty and have your revenge upon your enemy, who was so cruel." This was in perfect accord with the custom of the age and country. The Turk supposing, as a matter of course, that he would be 8i>eedily tortured to death, had already swallowed poison. When the messenger came to him from his former Christian slave, telling him, " I forgive you ; go in peace, you have nothing to feir," the Moslem was so impressed with this heavenly spirit that he proclaimed, with his dying breath, " I will not die a Moslem ; but I die a Christian, for there is no religion but that of Jesus Christ which teaches forgiveness of injuries." Live under a constant sense of the indwelling 'presence of God, the happy consciousness of divine acceptance. This may be called, " the full assur- ance of faith," or " the witness of the Spirit." 166 AXOER. It is " Christ in you, tlic liopc of glory," " And if Ciwist 1)0 in you, tlie Ixxly is d< ad because of sin ; but tiie Spirit is life because of rigiitcous- ness." " IJeiiold what nianni'r of love the Father hath b(!Hto\ved upon us." How great, liow free, how purifying, liow constraining, liow enriching, how unileserved ! He gave liis H(»n to die for us, that we might be reconciled to God, and that being reconciled to him, we should be reconciled also to an offending brother. We have seen that to forgive is a condition of forgiveness. It is also a condition of retaining our happy relation- ship with God, for, " He that saith he is in the light, and hateth his brother, is in darkness even nntil now. If a man say, I love God, and hateth his brother, he is a liar ; for he that loveth not his brother whom he hath seen, how can he love God whom he hath not seen ? For he that hateth his brother is in darkness, and walketh in dark- ness, and knoweth not whither he goeth, because that darkness hath blinded his eyes." He gives us the spirit of i>eace and love to dwell and rule in all our hearts. The love of Christ is the sweetest and happiest constraint we can possibly be under, the strongest and most effectual incen- tive to love and good works. Dr. Cheyne, an eminent physician, h.is observed, that to love God, as it is the sovereign remedy of all miseries, CURE. 157 pc of glory," " And ly is (It ad becuuMU of beciui.se of rightcoiis- or of love the Father How great, how free, niug, how enriching, his Hon to die for us, ed to God, and that should be reconciled We have seen that )f forgiveness. It is J our happy relation- at saith he is in the r, is in darkness even love God, and hateth ir he that loveth not leen, how can he love ? For he that hateth ind walketh in dark- ber he goeth, because his eyes." He gives ive to dwell and rule ive of Christ is the raint we can possibly most eiFectnal incen- ks. Dr. Cheyne, an ved, that to love God, kedy of all miseries, 8o, in particular, it prevents the bodily disor- ders which the passions introduc*; by keeping the passions themselves restrained within due bounds. And, by the unspeakable j<»y ami perfect se- renity it gives to the mind, it becomes the moat powerful of all means of health and long life. The constant sense of the indwelling Spirit is a perpetual spring of cheerfuliiess and glad- ness of heart. It softens the asperities of our tempers, lessens our calamities, doubles, nay, quadruples, our joys, and clothes us with the meekness and gentleness of Christ. " The meek shall increase their joy in the Lord, and tho poor among men shall rejoice in the Holy One of Israel." The best remedy we can offer against sinful anger is, keep constantly before your mind the impressive example of our Lord Jesm Christ. We are creatures of imitation ; we almost naturally and instinctively choose a model for ourselves. We must have no exemplar but the man Christ Jesus. He has left us "an example that we should follow his steps." His life to us here is both a pattern of personal innocence and patient submission : " Who did no sin, neither was guile found in his mouth ; who, when he was reviled, reviled not again ; when he suffered, he threat- ened not; but committed himself to him that 158 AMiER. judgoth rlRlitcously." The cxiuiipic of CliriNt is most propor to form lis to holiness, it being abso- lutely perfect, and aceommodated to our present statu, Tliere is no oxumpk* of a mere man that is to be found who could be followed without limi- tation. " He ye followers of me," says St. Paul, "as I also am of Christ." But the example of Christ is absolutely perfect. His conversation was a living law. He was holy, harmless, undefiled, and separate from sinners. His example is also most ac(!oinmodated to our present state. The divine nature is the supreme rule of moral per- fection ; for we are commanded to be holy, as God is holy. But such is the obscurity of our minds and the weakness of our hearts, that the pattern was too high and glorious to be imitated by Hs. Yet, though we had not strength to ascend to him, yet he had the goodness and love to descend to us; and in this earthly state, and in our na- ture, to set before us a ;>attern more fully fitted to our capacity, so that the divine attributes are tempered, modified, and sweetened in the Son of man who was the Son of God incarnate ; and being united with the graces suitable and proper for the human nature, are more perceptible to our minds and more imitable by us. Jesus said: "I have given you an example, that ye should do as I have done unto vou." This is one of the ! cxnmpio of Christ \n lolinoHs, it being ahso- odatt'd to our prcsont e of a mere mnn that followed without linii- of lup," mya St. Piuil, But the example of His ('oiivcrMation waH )', harmless, undofiled, HIh example is also r present state. The ue rule of moral j)er- aiuled to be holy, as I the obscurity of our f our hearts, that the •rious to bo imitated by it strength to ascend to 88 and love to descend state, and in our na- ttern more fully fitted 3 divine attributes are iweetencd in the Son if God incarnate ; and 68 suitable and proper nore perceptible to our )y us. Jesus said : " I :', that ye should do as This is one of the CVRK. 160 means by which our Redeemer restores his people to holiiusH, purity, and pitwer. One of the Savior's most obvious and most impressive features of character was his meek- ness. In him there was a patience which no provo(!ation, however sudden or ingenious, couM disturb ; a magnanimity which the most shamefu! insult could not ruffle; a gentleness from v.hivU no manifestation of folly could extract un Uiiad- vised word. In him, everywhere, and uj^on ill occasions, men saw what they could scar-.'^ly understand, and yet they were made to raar- vcl. Though his chosen twelve were «v>'neti^oe.s.t temper with them; though Judas, thft treasurer, was dishonest and disloyal, he did not bring any railing accusation against him ; though PMHp had been so long time with him, and had not understood him, he did not angrily dismiss him from his company. When Peter, thotigh Unid<'r!y and lovingly forewarned, shamefully denic<^. Irm, it was not by a frown that would have withL-rocT him, but by a tender nnd affectionate glance that melted him, that he was met. And thus it was with his enemies. It was not by the l^ghfninjj from heaven that scorched them, but by the love and grace from his pierced heart, thi:I h' Mib- dued them. 160 ANGKU. There are many Christians who are, in this respect, very far from possessing the mind of Ciirist; th^^y are deeply afflicted with their evil tempers. They either can not or do not try to possess "the mind that was in Christ." There are some persons who indulge occasionally in fits of anger, a sort of periodical overflowing of their bad tempers, a kind of chronic evil spirit ; oth- ers are haunted by habitual, daily, life-long sourness of temper. To them religion is a kind of salad, that must be served up with more or less vinegar. This feature in the Christian life of many is not sufficiently thought of in connection with experiences. How much sad and sour tem- per there is connected with professing Christians. The native bitterness of the heart has not been taken away. It is only partially counteracted, like the preserved crab-apple, whose nature has not been changed, but simply overcome with sugar; re- move the sugar and all the acid is there still. Some people seem to think the most that can be done for those unholy tempers and ungovernable passions is to hold them partially in check. The one class is generally calm and cool, though, on special occasions when trial or provocation comes, they are lashed into a magnificent tempest; the other is like the Bosphorus, where counter cur- rents create a chopping sea, and a ceaseless whirl. lans who are, i in t1 lllH (sscssiiig the mind of flicted with their evil not or do not try to lis in Christ." There ilge occasionally in fits ;al overflowing of their ironic evil spirit; oth- itual, daily, life-long em religion is a kind of up with more or less the Christian life of ought of in connection inch sad and sour tem- 1 professing Christians. ;he heart has not been partially counteracted, le, whose nature has not vercome with sugar; re- the acid is there still, k the most that can be iper'j and ungovernable artially in check. The 1 and cool, though, on ,1 or provocation comes, agnificent tempest; the us, where counter cur- i, and a ceaseless whirl. CURE. 161 The one is Hecla, for long intervals silent and cold as a granite peak, and suffering even the snowflakes to fall on its cold crater till you almost forget that it is a burning mountain, and then, on some sudden and unlooked-for disturbance, hurl- ing forth fire, smoke, and ashes with terrific noise. The other is Stromboli, a i)erpetual volcano, mut- tering and quaking, steaming and hissing night and day, in a way which makes strangers nervous, and ever and anon spinning through the air a red-hot rock or a spurt of molten lava, sparkling as it flies. But either form — the paroxysmal fury and the perennial fretfulness — is inconsistent with the wisdom "which is from above,, which is peace- able, gentle, easy to be entreated." In neither case is there any resemblance, even remotely, to our loving Lord, who at all times, and under all circumstances, was a model of meekness and S( If- possession. No disciple can resemble his Lord who does not gain so complete victory over him- self, and have grace whereby he can maintain a kindly feeling to all around him. Grace was in- fused into the mind and heart of Jesus in such measure that "never man spake like this man," was an enemy's confession. In him there was conscious inherent power, which shone out in a mildness and a brilliancy all its own. His gen- tleness made him great, and so tender and com- 11 162 ANGER. passionate were his manner and his spirit, that frail mortality could pillow its head upon the bosom when tl;e Shekiuah dwelt within. The children of the King would do well to resemble him in temper and in spirit. They should be mild and patient, always accessible, and, like the Sun of righteousness, should carry such healing in their wings as to make their presence the har- binger of joy. It was said of one, " I can not remain longer in his company, or I, too, will be- come a Christian ;" of another, " that he carried the whole long-meter Doxology in his face;" of another, "that it was as good as a sermon to look at him." The children of God should so resem- ble Christ as to make it true of him as was said of an English saint : " A sweet, attractive kind of grace, A full assurance giv n by looks, Continual comfort in a face The lineament of Gospel-books- For sure that countenance can not lie, Whose thoughts are written in the eye." " When on the fragrant sandal-tree The woodman's ax descends. And she who bloomed so beauteously. Beneath the keen stroke bends— E'en on the edge that brought her death, Dying, she breathes her sweetest breath, As if in token of her fall ' Peace to her foes, and love to all.' and his spirit, that its head upon tlie dwelt within. Tlie do well to resemble it. They should be aessible, and, like the carry such healing in sir presence the har- of one, " I can not ny, or I, too, will be- her, " that he carried logy in his face;" of d as a sermon to look jod should so resem- le of him as was said of grace, 1 by looks, ace pel-books '■ ic^ can not lie, itten in the eye." andal-tree escends, so beauteously, oke bends— 3rought her death, r sweetest breath, love to all.' CURE. 163 How hardly man this lesson learns. To smile and bless the hand that spurn: ; To stje the blow, and feel the pain. But render only love again. Tliis spirit ne'er was given on earth : One had it— he of lioavenly birth ; Reviled, rejected, and betrayed. No curse he breathed, no plaint he made ; But when in death's deep pjing he sighed, Prayed for his murderers— and died." — Edmonston. THE END. (v* i^^mmm^im^M^^s'^^^^'^^^^F^^M^Mt