He who barely weeps at misfortunes, when it is in his power to heal them, is not touched with them to the heart, and only sheds the tears of a crocodile. If you are disquieted at any thing, you should consider with yourself, is this thing of that worth, that for it I should so disturb myself, and lose my peace and tranquillity? The consideration of a greater evil, is a sort of remedy against a lesser. They are always impaired by affliction, who are not improved by it. A virtuous man is more peaceable in adversity, than a wicked man in prosperity. The keeping ourselves above grief, and every painful passion, is indeed very beautiful and excellent; and none but souls of the first rate seem to be qualified for the undertaking. It were no virtue to bear calamities, if we did not feel them. DIVINE PROVIDENCE always places the remedy near the evil; there is not any duty to which Providence has not annexed a blessing; nor any affliction for which virtue has not provided a remedy. If some are refined like gold in the furnace of affliction, there are many more, that, like chaff, are consumed in it. Sorrow, when it is excessive, takes away fervor from piety, vigor from action, health from the body, light from the reason, and repose from the conscience. Resignation to the divine will is a noble, and needful lesson. Yet there is a gloomy pleasure in being dejected and inconsolable. Melancholy studies how to improve itself, and sorrow finds wonderful relief in being more sorrowful. To be afflicted with the afflicted, is an instance of humanity, and the demand of good nature and good breeding: Pity is but an imaginary aid; and yet, were it not for that, sorrow would be many times utterly insupportable. Mirth is by no means a remedy for grief; on the contrary it raises and inflames it. The only probable way, I know of, to soften or cure grief in others, is by putting on an ap pearance of feeling it yourself: and you must besides, talk fequently and feelingly on the occasion, and praise and blame as the sufferer does; but then remember to make use of the opportunity this condescension and familiarity gives you, of leading him, by degrees, into things and passages remote from his present bent of mind, and not unpleasing in themselves. In this manner, and by this policy, you will be able to steal him away from his afflictions with his own approbation, and teach him to think and speak of other things than that alone which frets—or rather wrings his heart. None should despair, because God can help them, and none should presume because God can cross them. A firm trust in the assist nce of an Almighty Being, naturally produ pr ad patience, hope, cheerfulness and all roof in adversity hath a double sting. There is but one way of fortifying the soul against all gloomy presages and terrors of the mind; and that is by securing to ourselves the friendship and protection of that Being who disposes of events and governs futurity. Events which have the appearance of misfortunes, often prove a happy source of future felicity; this consideration should enable us to support affliction with calmness and fortitude. ANGER. AN angry man, who suppresses his passions, thinks worse than he speaks, and an angry man that will chide, speaks worse than he thinks. A vindictive temper is not only uneasy to others, but to them that have it. Anger may glance into the bosom of a wise man, but rests only in the bosom of fools. In all things mistakes are excusable; but an error that proceeds from any good principle leaves no room for resentment. K It was a good method observed by Socrates, when he found in himself any disposition to anger, he would check it by speaking low, in opposition to the motions of his displeasure. It is much better to reprove ingenuously, than to be angry secretly. He that waits for an opportunity of acting his revenge, watches to do himself a mischief. By taking revenge a man is but even with his enemy, but by passing it over he is superior. سي It is the only valor to remit a wrong; and the greatest applause that I might hurt and would not. To be able to bear provocation, is an argument of great wisdom; and to forgive it, of a great mind. They who will be angry for any thing, will be angry for nothing. None should be so implacable as to refuse an humble submission. He whose very best actions must be seen with favorable allowance, cannot be too mild, moderate and forgiving. To pardon faults of error, is but justice to the failings of our nature. The noblest remedy for injuries is oblivion. Light injuries are made known by not regarding them. There is no man obliged to live so free from passion, as not in some cases to shew some resentment: there are injuries, affronts, &c. that are frequently met with in our tour thro' life, where it would rather be a Stoical stupidity than virtue, to do otherwise I do not mean revenge, for that must ever be wrong, but a proper resentment, so that the injurer may not be encouraged to commit a second injury. One unquiet disposition distempers the peace and unity of a whole family, or society; as one jarring instrument will spoil a whole concert. Our passions are like the seas, agitated by the winds; but as God hath set bounds to these, so should we to those; so far should they go, and no farther. Reason is given us, by him who breathed in us, our immortal part, that in all our actions we should govern ourselves by advice of it. We must forget the good we do, for fear of upbraiding, and religion bids us forget injuries, lest the remembrance of them suggest to us a desire of revenge. He that is always angry with his sin, shall seldom sin in his anger. He that is not above an injury, is below himself. Anger let loose is one of the most foolish passións, 'tis no wonder that it generally disappoints itself, and misses its end, by choosing the most violent means, which are seldom successful. Reason in anger, is like a ship in the tem تر |