events. Who could have believed, that God would come down from heaven," in fashion as a man," and die as a malefactor? Again-who could have believed that the needy, despised, rejected, executed Jesus would so soon rise out of his grave, and be exalted to heaven? Yet " through faith we understand"1 that both these events did actually come to pass! And for what purpose ? In order to secure for all them that sleep in him, a similar resurrection. If therefore we believe the one, we must not doubt the other; "if we believe that Jesus died and rose again," then we must also believe that "them that sleep in Jesus will God bring with him "—bring them out of their graves, and exalt them to a life of glory which shall never end.

“Walk by faith," therefore, O ye servants of Jesus, "and not by sight."2 Whether Christian friends be snatched from you, or you be preparing to follow them, remember that you are the children of God! and, if children, then heirs; heirs of God, and joint-heirs with Christ; if so be that ye suffer with him, that may be also glorified together."3

ye

But there are "others, who have no hope!"What! will not they also rise again? Yes-but it will be "to the resurrection of damnation.” Oh that I could prevail upon them to "understand this, to consider their latter end!"

For

there is yet time for you to escape such hopeless misery. There is a "godly sorrow which worketh repentance unto salvation, not to be repented of: "4 may God give it you! May you mourn," as to be "comforted"—may you

66 SOW

2 2 Corinthians v. 7.

3 Romans viii. 16, 17.

4

2 Corinthians vii. 10.

SERMON XXII.

EPHESIANS iv, 26, 27.-Be ye angry, and sin not: let not the sun go down upon your wrath: neither give place to the Devil.

THERE are many considerations which might serve to shew, that anger is not necessarily sinful. We must however confess, that in our bosoms, who are depraved and fallen beings, it is a feeling scarcely ever unmixed with evil: if it be not our duty therefore to oppose it altogether, we ought at least to hold it under strict and constant subjection. In doing this, we may, by God's blessing, derive great assistance from that admonition of the Apostle, which I have chosen for your instruction at the present time.

Three things are here laid down for the regulation of the passion of Anger. Here is, first,

I. A GENERAL PRINCIPLE.

It must keep clear

of sin; "be ye angry, and sin not."

There is a conscience in every man, which, if fairly consulted, will seldom leave him in doubt, whether his anger transgresses this principle. That conscience will tell you, for instance, that

1. Unjust Anger is clearly wrong.-To be displeased with those who have committed no offence, cannot on any principle whatever be justified. Yet this is a state of mind far from uncommon. How often have you been angry with others for being richer than your

selves or happier-or more beloved-or wiser; nay, perhaps, because they had a better command of their temper than you possessed! Some men become angry on the mere suspicion of a fault; and continue their resentment, though they can find no evidence that it has been committed. Others are so ready for this passion, that they appear to be sorry where no evil can be discovered; and will rather invent a false accusation, than be without some object for their anger. All this-however common-is unjust, and therefore sinful. It cannot be said of such personsThey are angry " and sin not."

2. Excessive Anger comes under the same condemnation. It is excessive, if it be more than the fault deserves; if persisted in, after the offence is confessed and repented of; if accompanied with a disposition to retaliate on the offending party, or to take pleasure when he suffers. Yet are not these things also quite natural and common?

3. Personal Anger is scarcely ever without sin; yet this is the character of the greater number of cases. We are angry with the person, rather than with his misconduct; and are more apt to desire his punishment, than his repentance.

Oh how different is God's

abominates the sin: he

dealing towards us! He pities and loves the sinner! The sin must be slain--mortified-crucified: the sinner he would fain convert into a friend and a child. And for this purpose, hot as his anger really is against sin, he not only has given his own Son to be a sacrifice for it, but he bears with his enemies year after year, "not willing that any should perish, but that all should come to repentance. Is your displeasure thus kind-thus forbearing? 4. Selfish Anger may always be suspected of sin.

1 2 Peter iii. 9.

If you bitterly resent an unjust action or an unkind word against yourself, while you can patiently look upon the wrongs of others-is such anger pure? If crimes against society offend you, while sins committed against God give you no concern-is not selfishness still at the root of such anger? This is no virtuous indignation;' it springs from the same corrupt selflove, which makes men angry if they suffer, whether the cause be blameworthy or not. People think they have a right to be angry at that which hurts them !' I say nothing about the right--I only say, that in such cases it is the hardest thing in the world to be angry and not sin. It would be the wiser course, therefore, to waive the right, if there be anger, and to forsake wrath."1

any; to cease from

These instances may suffice, as an illustration of the general principle here laid down, for regulating our Anger. But St. Paul gives, for the same end,

General principles are very useful-but there is often great difficulty in applying them; and this is peculiarly the case with regard to a duty so much against nature, as the restraining of our anger. In matters of this kind, therefore, it is usual for those who know how self-love is apt to get the better of sound judgment, to form for themselves certain fixed rules-to be followed at once (when deliberately resolved upon) without any further disputing. Thus, with regard to the profitable disposal of TIME, a man will say At such an hour I will always do this'(whatever it may be :) on such a day in the week, no visitor shall be admitted to interrupt me '-and so on. 1 Psalm xxxvii. 8.

Not that the appointed hour will always prove to be the best for his purpose; but because, if there be no uniform rule, the duty will often be forgotten, and the time wasted.

Now you have in the text an absolute rule of this kind; and doubtless a wise one-for it is given by inspiration of God. The rule is this: Whether your anger be sinful or right, let the angry feeling be laid aside without delay. Do you ask, ' How soon?' The answer is, Before sunset: "let not the sun go down upon your wrath."

It is not our business to justify the plain commands of the all-wise God: otherwise it might be clearly shewn, that there is a depth of wisdom and mercy in this apparently arbitrary rule. Thus much at least we may remark; that, if Anger is ever to be given up, the sooner the attempt is made, the more easy it will generally be found. Wait till to-morrow-and the shame and vexation, which must arise from the remembrance of much that was sinful in your anger, will make you backward to meet the person who has displeased you. You will begin to seek relief, by aggravating his misconduct as an excuse for your own. The pride of not being the first to confess will harden your heart. Will it be for you to complain, if you find that a similar pride has been growing up in the bosom of the opposite party? Thus a quarrel is often rendered incurable, by the neglect of this simple ruleby allowing "the sun to go down upon our wrath," without witnessing a reconciliation.

Let God's own conduct, towards creatures who had most justly incurred his wrath, be an argument in favour of the rule which he enjoins. The very deed, which he had specially forbidden, Eve and Adam committed with this aggravation too; they did it