tempt; they are at least, not entitled to respect; whereas, with a just estimate of their talents and merit, in other occupations or departments, they might not only have benefited society, but perhaps have acquired distinguished reputation.

In these instances, if ambition be not attended with envy and ill will of others; it at least perverts the reason, and destroys the peace and enjoyment of the ambitious, and interrupts that order which is necessary for the good of society.

To guard against this disquieting and injurious passion, consider, how little figure and distinction in the eyes of the world, will avail to real happiness, while your minds are in a state incapable of enjoying it. If you had all the notice and respect that were ever gained by wealth, power, and office, it would be impossible for you to be happy, while you are so discontented in your present situation, as to be continually aiming at new honors, and pre-eminence. It is the nature of ambition to grow more restless and importunate, by ⚫ every new attainment. Success in its pursuits is but new fuel thrown into the flame that is already too strong, and which must at length, consume the breast where it is kindled. kindled. If it were even possible for the objects of ambition to afford their possessors all that they wish for, yet, how soon must they vanish away, and be no more to them, than they were to others a thousand years before!

Affliction will render you insensible to their impression; and death will destroy the remembrance of them forever.

Distinction is at an end in the grave. "The honorable man and the counsellor, and the cunning artificer, and the eloquent orator," lie on the same level with those who died unhonored and unnoticed.

Moderate your fondness for every thing that has no other good, but that which depends on opinion and caprice. The world passeth away; and the lust thereof; but he that doeth the will of God abideth forever."

In the same degree as you aim at the things of another world, you will be cured of a passionate fondness for the imaginary advantages of the present. Endeavor to excel in virtue, in which there can be neither injury nor excess; and in which, to be superior to others, is only to be more honorable in the sight of God, and more happy in yourselves..

This is distinction worthy of a rational and immortal being; and will give you, in the most obscure condition of life, a pleasuré infinitely more solid and permanent, than any you can derive from the exterior advantages of the world; though you possessed them in the highest degree, that human vanity has ever aspired to.

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4. Anger or resentment.

Under proper restraints, this is not only lawful; but useful and necessary. It is, however a matter of no small difficulty to moderate it, so as not to go beyond the bounds of its natural and intended use.

Apt to be excited on sudden and unexpected occasions, it is less subject to the controul of reason, and sooner runs to excess, than most of the other passions. It is for this reason, that even in persons of an habitual good temper, it often rises to great excess, before there is time to consider its tendency, and call in the aids of reason or religion, to counteract it.

On the body, when excessive, some of its effects are, hurry and agitation of the spirits, trembling, weakness; and in some constitutions pain, apoplexy, and sudden death. On the mind, confusion of thought and reason, sometimes distraction, and always violent determinations. In con

sequence of these, abusive language, and other injuries far above the provocation which excited them. There is nothing indeed, which in these circumstances, it cannot perpetrate. The innocent as well as the guilty, friend as well as foe, are at these times, equally exposed to its fury. Even life itself has often been sacrificed to its impetuosity, in violation of the tenderest ties of friendship, and natural relation: friend has hastily murdered

friend, and brother destroyed brother. Thus "Wrath is cruel, and anger outrageous," and resteth in the bosom of fools."

To indulge it, after there is time for recollection and resistance, is as great a mark of folly and weakness, as it is criminal and hurtful. A wise man will endeavor to moderate it, where there is a just reason for expressing it, to suppress the first motions of it, where there is danger of its rising to excess, or entirely to prevent it, by avoiding if possible, those occasions that would be to excite it.

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There are few indeed, so happy in the government of themselves, as to be able to do any of these as duty or prudence would point out-but it is certainly incumbent on every one, for sake of his own peace of mind, and that of others, resolutely to attempt them; and there are few of so irritable and resentful a temper, who might not by habitual care and vigilance, acquire the ascendency over it.

For this purpose, consider where it may be proper to indulge your anger at all, and if proper, to what degree. Consider how liable you are to mistake the nature of offences, and to over-rate the degree of their guilt; and also, in how many instances, for faults of your own, you may stand in need of the patience and good nature of others; and especially, of the forbearance of Cod, "be

fore whom, if he should mark iniquity, who shall stand?" This latter consideration, if duly attended to, will produce the happiest effects.

Under an habitual sense of your daily offences against God, you will think less of those committed against yourselves, and be more ready to treat them with lenity.

It will be often prudent and necessary for you, entirely, to overlook the faults of those who are under your management and authority. This will save you a great deal of useless vexation, and your resentment, when it must be expressed, will have the better effect. By finding fault with every thing you see amiss, and suffering it to put you out of temper, you will acquire an habit of fretfulness and anger, that will keep you constantly sour and unhappy.

When your anger has by any cause been excited, endeavor, as soon as possible, to recover your serenity. Though the greatest danger is generally, from the first transports of this passion; yet, when it is cherished, for any length of time, after the occasion which produced it, there is great danger of its rankling into malice and revenge. And it is worthy of your notice, that this is more apt to be its effect, in those who are slow and phlegmatic in their temper, than in the quick and fiery.