From the cafe before us, we learn alfo, that we ftand conftantly in need of the affiftance of God's Holy Spirit. When we pray for it, and attend to its holy fuggeftions, God hath promifed to vouchfafe it. But if we depend upon ourselves, we meet danger unarmed. This feems to have been St. Peter's cafe. Through his confidence, he depended on himself. God, to fhew him his weakness, withdrew his grace, and he fell.

One leffon more the fins of eminent faints may teach us; and that is, the neceffity of a Saviour. Such inftances fhew us plainly, that nobody can live free from fin. If the holieft men ftood in need of forgiveness, which can only be obtained through the atonement of a Saviour, what would become of the bulk of mankind without it?

On the whole then, happy are they, who can make a proper ufe of every fcriptural leffonwho can read their bibles with pious and humble hearts-can follow the holy examples, that are fet them and turn even the faults of good men to their own advantage.

SERMON

SERMON XL.

7

EPHESIANS iv, 26.

BE YE ANGRY, AND SIN NOT.

SOME explain this text, as if it were a pofitive

command against anger-as if the apostle had faid, Be angry without fin, if ye can: but as that is impoffible, it follows, that it is finful to be angry.

I do not like fuch interpretations. They are a charge upon God almighty for creating what is ufelefs, and hurtful. There is no doubt, but all our appetites, and paffions are in themselves right: they are all implanted in us by an all-wife Creator; and muft ferve fome wife end.

To

To talk therefore of rooting out any of our paffions, is idle. We act agreeably to the designs of providence, when we govern them. Like bands of foldiers, when they fubmit to government, they fight in the caufe of truth; it is only when they mutiny, and fet up for themfelves, that they are mifchievous.

In the following difcourfe, I fhall confider first the end of the paffion of anger-fecondly, the rules laid down in fcripture for the regulation of itand lafly, the power we have to obferve thefe rules.

With regard to the end of anger it seems to be implanted in us for two purposes-as a guard against sudden danger-and as a strong expreffion of our indignation at what is wrong.

Now it is evident, that the refolutions of reafon (whofe office it is to compare different things, and to form a judgment on the comparison) muft of course be deliberate. In many cafes therefore, if reafon were our only principle of action, bad confequences might follow. God almighty therefore, (whose wildom in his creation will always the more appear, the more we examine it) hath furnished us with certain appetites, and paffions, which act of

them

themselves, independent even of the will, yet always under the controul of reafon.

Thus, for inftance, the prefervation of life requires daily fupplies of food. But if this bufinefs were left wholly to reafon, it is probable this abftracted principle might not always be ready to at.. tend its charge.As a remedy against this inconvenience, God hath implanted in us the ftrong appetites of hunger and thirft; which, by their affiduous importunity, fufficiently keep us attentive to this neceffary care. But it is by no means intended, that the business should be left entirely to the appetite. It hath done its duty, when it hath drawn the animal to its food. Reafon fhould then direct, how far the appetite fhould be indulged, or reftrained.

It is thus with the paffion of anger. In our intercourse with the world we must probably fometimes meet with cafes, which threaten us with danger; and make oppofition neceffary. Now, were reafon our only conductor on every emergence of this kind-were a man for inftance, when affaulted by his enemy, not to lift up his hand in his own defence, till he had maturely weighed the caufe-the nature-and the different circumstances of the offered injury; together with the proper

refent

refentment that is neceffary to be fhewn; it is evident, that fuch delay might be attended with great danger. God hath therefore implanted in us the paffions of fear, and anger; which, before reafon hath time to weigh things, at once take the alarm. They may be called the centinels, or out-pofts of reafon; and provide against the first onset of danger. Fear exerts itself when the danger on a fudden view, appears formidable to the imagination : anger, when it appears within our abilities to oppofe.

Here too

But there feems to be another end pointed out in this paffion; which is to give a ftrong expreffion of our indignation at what is wrong. anger feems to affume the fame office, as before. It is an honeft principle of nature; and steps forth as the prompt guard of virtue. When the common fwearer profanes the name of God-when the profligate boafts of his debaucheries—or the infidel fcoffs at religion, an indignation will naturally rise in an honeft mind; as the first impulse of nature to check the impudence of vice.-We have an inftance of this even in our bleffed Saviour himself. When the Pharifees found fault with his healing diseases on the fabbath-day, he was grieved at the hardness of their hearts, we are

told;