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Question. W HETHER Anger ought to be suppressed

entirely, or only to be confined within the bounds of moderation ?

THOSE who maintain that resentment is blameableonly in the excess, support theiropinion with fuch arguments as these :

SINCE Anger is natural and useful to man, entirely to ba.. nish it from our breast, would be an equally foolish and vain. attempt: for as it is difficult, and next to impossible, to oppofe nature with success.;, so it were imprudent, if we had it in our power, to caft away the weapons with which the has furnished us for our defence. The best armour against injustice is a proper degree of spirit, to repel, the wrongs that are done, or designed against us : but if we diveft oure selves of all resentment, we shall perhaps prove too irresolate

and languid, both in resisting the attacks of injustice, and inficting punishment upon those, who have committed it. We shall therefore fink into contempt, and by the tameness of our fpirit, shall invite the malicious to abuse and affront us. Nor will others fail to deny us the regard which is due from them, if once they think us incapable of refentment. To remain unmoved at gross injuries, has the appearance of stupidity, and will make us despicable and mean, in the eyes of many who are not to be influenced by

any thing but their fears. L'. And as a moderate share of resentment is useful in its ef

fects, so it is innocent in itself, nay often commendable. The virtue of mildness is no less remote from insensibility, on the one hand, than from fury on the other. It implies, that we are angry only upon proper occasions, and in a due degree ; that we are never tranfported beyond the bounds of decency, or indulge a deep and lasting resentment; that we do not follow, but lead our passion, governing it as our servant, not submitting ourselves to it as our master. Under these regulations it is certainly excusable, when moved only by private wrongs: and being excited by the injuries

which others suffer, it bespeaks a generous mind, and de. ferves commendation. Shall a good man feel no indigna

tion against injustice and barbarity ? not even when he is
witness to shocking instances of them? when he fees a
friend, basely and cruelly treated; when he observes,

Th’oppreffor's wrong, the, proad man's contumely,
The insolence of office, and the spurns

That patient merit of th’ unworthy takes ; . · SHALL he still enjoy hinselfin perfect tranquillity? Will it be' a crime, if he conceives the least resentment? Will it not rather be somewhat criminal, if he is deftitute of it? In

such

such cases we are commonly fo far from being alhamed of our anger, as of fomething mean, that we are proud of it, and confess it openly, as what we court laudable and me, ritorious.

The truth is, there seems to be something manly, and we are bold to say, something virtuous, in a juft and well. conducted resentment. In the mean time, let us not be fufpected of endeavouring to vindicate rage, and peevishness, and implacable resentment, No; such is their deformity, so horrid and so manifeft are the evils they produce, that they do not admit of any defence or justification. We cen. - demn, we deteft them, as unnatural, brutish, un manly and monftrous. All we contend for, iş, that it is better to be moderate in our resentment, than to suppress it altogether. Let us therefore keep it under a strict disciplife, and carefully restrain it within the bounds which reason prescribes, with regard to the occasion, degree and continuance of it. But let us not presume to extirpate any of those affections, which the wisdom of God has implanted in us, which are fo nicely balanced, and so well adjusted to each other, that by destroying one of them, we may perhaps disorder and blemish the whole frame of our natyrę.

TO these arguments, those who adopt the opinion that angerfhould be entirely suppressed,reply:

You tell us, anger is natural to man; but nothing is more natural to man, than reason, mildness and benevolence. Now with what propriety can we call that natural to any creature, which impairs and opposes the most effential and distinguishing parts of its constitution ? Sometimes indeed we may call that natural to a species, which being found in mok of them, is not produced by art or custom. That anger

is in this fense natural, we readily grant; but deny that we therefore cannot, or may not lawfully extinguish it. Nature has committed to our management the faculties of the mind, as well as the members of the body; and, as when any of the latter become pernicious to the whole, we cut them off and caft them away; in like manner, when any of our af. fections are become hurtful and useless in our frame, by cụts ting them of, we do not in the least counteract the intention, of nature. Now fuch is anger to a wise man. To fools and, cowards it is a necessary evil; but to a person of moderate fense and virtue, it is an evil, which has no advantage attending it. The harm it must do him is very apparent. It must ruffle his temper, make him lefs agreeable to his friends, disturb his reason, and unfit him for discharging the duties of life in a becoming manner. By only diminishing his passion, he may leffen, but cannot remove the evil; for the only way to get clear of the one, is by entirely difmifing the other.

How then will anger be fo ufeful to him, as to make it worth his while to retain it in any degree? He may defend his own rights; affift an injured friend ; prosecute and punisha, a villain ; I fay his prudence and friendship, his public spirit and calm resolution will enable him to do all this, and to do it in a much more fafe, proper, and effectual manner, without the afiftance of anger, than with it. He will be defpif-, ed and neglected, you say, if he appears to have no refentment. You should rather fay, if he appears to have no sedate. wifdom and courage ; for these qualities will be sufficient of themfelves to secure him from contempt, and maintain him in the poffeffion of his just authority. Nor does any thing commonly leffen us more in the eyes of others, than our own passion. It often exposeth us to the contempt and dersion of those, who are not in our power; and if it makes.

us

us feared, it also makes us proportionably hated, by our inferiors and dependants. Let the influence it gives us be ever so great, that man must pay very dear for his power, who procures it at the expence of his.own tranquil. lity and peace.

Besides, the imitation of anger, which is easily formed, will produce the same effect upon others, as if the passion was real. If therefore to quicken the flow, to rouse the inattentive and restrain the fierce, it is sometimes expedient that they believe you are moved, you may put on the outward appearance of resentment. Thus you may obtain the end of anger, without the danger and vexation that attends it; and may preserve your authority, with out forfeiting the peace of your mind..

. However manly and vigorous anger may be thought, it is in fa&t, but a weak principle, compared with the sedate resolution of a wise and virtuous man. The one is uniform and permanent like the strength of a person in perfect health ; the other, like a force which proceedeth from a fever, is violent for a time, but it soon, leaves the mind more feeble than before. To him therefore who is armed with a proper firmness of soul, no degree of passion can be useful in: any respect. And to fay it can ever be laudable and virtuous, is indeed a sufficiently bold assertion. For the moft part: we-blame it in others, and though we are apt to be indulgent enough to our own faults, we are often ashamed of it in oure felves. Hence it is common to hear men excusing themselves, and seriously declaring, they were, not angry, when they have given unquestionable proofs to the contrary. But do we not commend him, who resents the injuries done to a friend or innocent person? Yes, we commend him; yet not for his passion, but for that generosity and friend hip

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