wherein theft and falsehood are unconditionally forbidden, no possible form of either being allowed. And in addition to these hints, we must remember, that while theft and falsehood are prohibited in the decalogue, anger is not embraced in that preceptive summary. Connect, with these considerations, the fact that our Savior was angry and yet immaculate, and we are compelled to believe that there are harmless and praiseworthy forms of this passion.

But while innocent anger is possible, we shall all agree that it is difficult. In its best ordered forms it conducts us into the neighborhood of sin-into a region full of dangers. The qualifications of unoffending anger are so many and so vital, as amount almost to a prohibition; which we shall easily perceive as we proceed to discuss the question, "How can we be angry and not sin?"

Engrossing the principal points of the inquiry, we propose that Christian anger (by which we mean such anger as Christ experienced and warrants) has just PROVOCATIONS, MEASURES, MANIFESTATIONS, and PERIODS. consider each.

Let us

I. CHRISTIAN ANGER HAS JUST PROVOCATIONS. To assure ourselves of a sufficient provocation, we should inquire,

What we call wrong party may vindicate

1. If the reputed offender has done wrong. This may prove a perplexing question. Blinded by interest, we cannot safely trust ourselves to decide it. may happen to be right; the other it-may urge against us cross-complaints, and set forth himself as the aggrieved person. Differences of opinion, in such cases, may be expected, and it will be safe to learn the views of disinterested observers; and if they decide against us, abide their verdict. But if the wrong be clearly and confessedly on the other side, we must proceed to inquire,

2. Whether that wrong was intended. If not, though

it may put us to inconvenience, it should not provoke our anger. Let us view it as a trial of Providence, and study how it may subserve a gracious end, by schooling, our hearts to meekness-that most difficult attainment. Our Christian graces need a discipline of this sort to strengthen and mature them. And while the trial presses on us, shall we indulge the very tempers which it was sent to mortify? It is unreasonable to be angry at an inadvertent trespasser. A sailor will sometimes curse the winds, and the currents, and the tides, when they happen to be adverse; and shall we, Christians, do worse, by indulging a heat of rage at the erring fellow-mortal who, by mere mistake, has wounded us? This were unworthy of our nature, vicious as it is, and were an utter reproach to grace. But if the wrong seem intended, we must wait to inquire,

3. If that intention can be proven. Nothing can warrant anger but the most conclusive evidence that occasions do exist. And if the wrong be indisputable, malice must not be presumed, lest the charity which "thinketh no evil" should be wounded. Grant that malice is probable in the eye of impartial observation, yet that probability should wait for proof, instead of which there may come up counter-proofs, dispelling our suspicions, and opening to our love a way of peace and fellowship. There is an argument for this delay in the proverbial carelessness of kind and easy tempers, which often inflict a wound when they propose to heal one.

If anger thus delay, we are sure to lose nothing. Let the wrong prove to have been malicious, that very delay will show that our passion is not blind, but blends with a fixed and righteous principle far more formidable than any fretful impulse of our nature. The proof here spoken of must be not only of a wrong, but of malice in the actor. And if this be made out, we must inquire,

4. If the trespasser has repented. Repentance cannot

atone for sin, or repair a wrong committed; but it shows a will for both, if they were possible. Christ forgives believing penitents without impossible restitution, having himself atoned to justice in their behalf. Shall we spurn whom Christ forgives, receives, and loves? As we prize the hope of pardon, we must not dare not do it. Do we not pray, "forgive our debts, as we forgive our debtors?" What is the force of such a prayer to them who spurn the penitent offender against their peace or dignity? The repentance of our enemy must finish off our anger, or we, in turn, become malicious.

And we must be forward to perceive the tokens of his penitence. Our charity must watch with fond desire for that moral state in him, over which angels will rejoice. We must not regret, like Satan, to see repentance in our foe. We must not cavil, like him who said, "Can any good thing come out of Nazareth?" Let us, vile and guilty, expecting heaven by gracious acquittals which cost the blood of Christ, be sure to pardon a fellow-servant who lies in prostrate penitence at our Redeemer's feet. But suppose the offender betrays an after-malice: we must then inquire,

5. Whether we have used due means to bring him to repentance. This we are solemnly bound to do. And what are due means is not left to our discretion, but laid down with great precision in the word of God: "If thy brother offend against thee, go and tell him his fault." Hereafter, this and cognate Scriptures will be more fully considered. It is enough to say at present, that this visit to the offender must go before all anger. The errand may be ungrateful, but Jehovah has imposed it. And the precept is one of mercy toward both parties, promising to "save souls from death, and hide a multitude of sins." The message is peace-making, and the obedient messenger may well be "called the child of God." To mediate

peace in matters which do not involve ourselves, is well pleasing to the Almighty; but to do it under wrongs inflicted by him whose guilty passions we would pacify, is sublimely meek and Christ-like. It brings honor to religion. Its utility is past reckoning. Under this Gospel regimen, more than half the quarrels of mankind might be healed, and seldom should we see "budding mischiefs " ripen into cruel enmities.

And if this measure fail, others must be resorted to before we can innocently assume the final ground: "Let him be unto thee as a heathen man, and a publican." If a man of the world offend against us, to visit him and urge our claim to restitution or concession, will show a spirit of forbearance adapted to commend the religion which we love.

Finally if these prescribed means move not the heart to penitence, the five particulars above-named may be reckoned a sufficient provocation to be angry. But with this just occasion, we must see that our anger be not sinful. II. IN ITS MEASURES.

Nothing should provoke us to a burning, blinding rage. Sinless anger is a deliberate, clear-sighted, strong displacency. In regard to its degrees, we must observe the following cautions:

1. It must be so moderated as not to hurt ourselves. In its usual forms, it is a violent, peace-disturbing passion, and, unrestrained, makes the bosom a volcano. When its fires begin to kindle, we may well warn the soul as the apostle did the jailer, "Do thyself no harm." There have been instances in which the hangman's rope was not more fatal than this passion; for the wrath of the immortal was more than the mortal could endure. But far short of such excesses, less suddenly, but not less surely, the passion is soul-killing. Religion, especially in its higher life, withers under its blight; and must wither, because the gracious

agency which sustains it, at first withstood, is finally withdrawn. Will the peaceful dove rest amidst the battle fires? No more will the Holy Spirit dwell in bosoms convulsed by raging passions. The heavenly Guest must have a peaceful home. Let us be sure, then, so to moderate our anger as not to drive the Holy Spirit from our hearts. Then it will not wound us. Like some other passions, sinful until cleansed, let it be crucified with Christ, and with Christ rise again, and then, untouched by the hand which nature would put forth to it, it will be always heaven-ascending, lifting us upward toward the ever-blessed God. Each sanctified emotion tends to this result, deepening our devotion, kindling in us warmer love for man, and for our Maker. Anger which does it not is sinful, and brings a snare.

2. Anger in just measures does not injure others. To retaliate is always sinful. God reserves that office to himself: " Vengeance is mine; I will repay, saith the Lord.” Shall we usurp his rod of punishment? Then he will smite the smiter. Whatever may provoke us, let us observe the mandate, "Neither render evil for evil unto any man." How exceedingly comprehensive is this precept. Here all methods of revenge are reprobated. Neither openly nor covertly-by violence, nor by the subtilty of sly insinuation, may we molest a foe, except for unwanton self-defense.

Some men's anger approaches madness. It unfits them for society, and makes their going abroad unsafe. Enraged, they do not always distinguish friends from foes. Their hurricane of passion pours its vengeance upon all, and plunges the offending and the harmless in one common doom. Yet less to be dreaded are they still, than a noiseless class of enemies, who, like the coiled serpent in your unsuspected pathway, make sure but silent work of it. There are ways of mischief-doing, which employ no