ees patience, hope, cheerfulness, and all other dispositions of mind, that alleviate those calamities which we are not able to remove.

He who is puffed up with the first gale of prosperity, will bend beneath the first blast of adversity.

Reproof 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 fu ture 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 principlé leaves no room for resentment.

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 supe rior.

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 passions, '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

pest, hurried away by the waves, and often

overset.

The angry man is his own severest tor mentor: his breast knows no peace, while his raging passions are restrained by no sense of either moral or religious duties: what would be his case, if his unforgiving examples were followed by his all-merciful Maker, whose forgiveness he can only hope for, in proportion as he himself forgives and loves his fellow-creatures, thro' the merits and blood of the blessed Jesus.

An injury unanswered, in course grows wea ry of itself, and dies away in a voluntary ré

morse.

Think, when you are enraged at any one, what would probably become your sentiments, should he die during the dispute. Reconcili ation is the tenderest part either of friendship or love. The sacrificing of our anger to our interest, is oftentimes no more than the exchange of a painful passion for a pleasurable.

AMBITION and AVARICE.

AMBITION and Avarice are the two elements that enter into the composition of all crimes. Ambition is boundless, and avarice insatiable.

He that spares in every thing is a niggard;

and he who spares in nothing is profuse; neither of which can be generous or liberal.

Pitiful! that a man should so care for riches, as if they were his own, yet so use them, as if they were another's, that when he might be happy in spending them-will be miserable in keeping them; and had rather, dying, leave wealth to his enemies, than when alive relieve his friends.

Interest speaks all manner of languages, and acts all sorts of parts. Virtues are lost in interest, as rivers in the sea.

History tells us of illustrious villains, but there never was an illustrious miser in nature. What madness is it for a man to starve himself to enrich his heir, and so turn a friend into an enemy! for his joy at your death will be proportioned to what you leave him.

The tallest trees are most in the power of the winds, and ambitious men of the blasts of fortune. Great marks are soonest hit.

The most laudable ambition is, to be wise, and the greatest wisdom to be good.

We may be as ambitious as we please, so we aspire to the best things.

Many thro' pride or ambition ruin their fortune and family, by expense and equipage, making themselves little by striving to be great, and poor by trying to look rich.

It is very strange that no estimate is made of any creature except ourselves, but by its proper qualities. He has a magnificent house. B