and disquietude; I exposed myself to shame, I wounded my own conscience and acted unworthy my christian character and profession: the recollection confounds me. I pray to God to forgive what is past, and grant me the meekness of wisdom, that I may demean myself more suitably for the future."- We should inquire what ground we have gained in the government of ourselves; what advancement we have made in meekness and patience. Seasons of self-examination, in which our past actions pass in review before us, to be condemned and rectified where they appear to have been wrong, are highly requisite to moral improvement.

9. If we would keep our resentment within due bounds, let us accustom it to know the reins.Self-government should be habitual. In vain shall we endeavour to obtain the conquest, if the attempt is only made when some violent provocation has inflamed the mind. If it is not our aim at other seasons, and on less trying occasions, to rule our own spirits, it can hardly be expected that we shall succeed when some remarkable temptation presents itself. When at any time we feel the risings of anger, we should do well to put that question to ourselves which was pronounced to Cain: Why am I wroth? Is there any cause for it? If a slight provocation has been given me, why should I suffer my thoughts to dwell upon, and magnify it in my imagination, so as to nourish the

resentment I feel rising in my bosom ?"-We must deny ourselves early and inflexibly, if we would have the government of our own souls, and not be slaves to passion.- It is necessary for the health of our souls, at some seasons, to forbear to do what may innocently be done, that we may, through grace, be better able to resist the temptation when interest and other deluding inducements shall lend their charms to guilt.

Let us therefore live in the continual practice of self-denial, and not suffer ourselves to be humorous or hard to please in our meat, drink, clothes, or attendance. Let us learn to subdue our fondness for those things which suit our humours, and our aversion to those we dislike; otherwise we shall meet with frequent occasions of resentment.—It is not enough to repress those passions which are directly criminal. Even innocent gratifications must be sometimes forborne: for he who complies with all his lawful desires on all occasions, will lose his empire over himself. That is an excellent rule which Plutarch gives for the preservation of meekness: "Be not curious in diet, clothes or attendance; for they who need but few things are not liable to anger, if they be disappointed of many."

10. Let us be clothed with humility.-Pride, we have seen, is the parent and nurse of passion. The humble soul is meek and patient: what others

call affronts and wrongs, give the humble man no pain or uneasiness. He knows that every other person has his own opinions, desires and inclinations as well as he: and he is not so weak as to think it reasonable for them to yield up their sentiments and will to his humour and gratification. He does not readily suppose his neighbour has a design to affront him he is kind and candid, and takes every thing in the most favourable light. If injuries are done him, he does not immediately resent them; but takes pains with himself to forget by degrees what at first wounded his mind.

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Humility is an ornament which becomes sinners well. It should be put on with our daily raiment, and we should vie with each other which shall shew it in its greatest perfection. As pride is the source and spring of wrathful passions, so to have this evil subdued and to learn the practice of humility, is the only successful way to attain true meekness.

11. Let us ever be ready to forget and forgive injuries. The answer of Cato to him who had struck him in the bath, and came to acknowledge v his offence, is worthy of so great a man. "I do not remember it," said Cato. It is the part of a great mind, the glory of a man, to pass over a transgression. A certain noble courtier being once asked, by what means he had continued so long in favour; replied, "By being thankful, and

patiently enduring injuries." Socrates having without any provocation received a rude blow on his head by an insulting bravado, bore it with that patience which may put christians to the blush. Among us, such an affront would have been followed with a challenge; and perhaps, issued in death. But Socrates kept his temper, and only made this calm and humorous remark on the insult he had received: "It is pity that a man cannot know when he ought to come abroad with a helmet on his head."

We are commanded to shew all meekness unto all men; bearing, forbearing, condescending and forgiving meekness; the meekness which will endear our friends and reconcile our enemies. The law of love should be written on our hearts, and the law of kindness expressed by our lips. Meekness should not only be shewn to the good and gentle, but also to the froward.-A spirit of forgiveness is essential to christianity; and the consideration of God's forgiving us our great and manifold provocations, should induce us to ready forgiveness of those who have injured us. As God for Christ's sake hath forgiven you, is the grand argument the gospel makes use of, to soften the rigour of our resentment to an offending brother, and dispose us to forgive him.

12. Let us consider of what importance it is for us to endeavour, by a kind, gentle and obliging

behaviour, to conciliate the affection and esteem of those with whom we have to do. Our great Creator has formed us for society: he has made it natural to us to desire that our neighbours should wish our welfare, and treat us with decency, kindness and love; that they should promote our interest, and lend us assistance when we stand in need of their help. Consequently, he hath laid us under obligations to treat them as we wish they should treat us: and the more meekness and gentleness we show to them, the greater reason we have to expect the same returns of love and good will from them. When we fall under affliction, or are overtaken by distressful calamities, we need the sympathy, counsels, prayers and other friendly aids of those in the society of whom providence has placed us but how can we expect any of these instances of kindness from them, if we have made them our enemies by our own morose and unfriendly carriage? If we have seemed to take pleasure in vexing them by our peevish or furious passions, what kindness can we expect from them?

Although the blessed God supremely regards his own glory, yet he is so far from requiring any kind of homage from us his creatures, which is in the least detrimental to the interest of society, that it is impossible to please him without showing kindness, love and good-will to one another. No parent ever more affectionately sought the

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