n every case, an attempt to govern the temper. All the
miseries of a bad temper, and all the blessings of a good one, may be
attained by an habitual tolerance, concern, and kindness for others--by
an habitual restraint of considerations and feelings entirely selfish.

To those of our readers who feel moved or resolved by the considerations
we have named to attempt to regulate their temper, or to cultivate one
of a higher order of excellence, we would submit a few suggestions which
may assist them in their somewhat difficult undertaking.

See, first of all, that you set as high a value on the comfort of those
with whom you have to do as you do on your own. If you regard your own
comfort _exclusively_, you will not make the allowances which a _proper_
regard to the happiness of others would lead you to do.

Avoid, particularly in your intercourse with those to whom it is of
most consequence that your temper should be gentle and forbearing--avoid
raising into undue importance the little failings which you may perceive
in them, or the trifling disappointments which they may occasion you.
If we make it a subject of vexation, that the beings among whom we tire
destined to live, are not perfect, we must give up all hope of attaining
a temper not easily provoked. A habit of trying everything by the
standard of perfection vitiates the temper more than it improves the
understanding, and disposes the mind to discern faults with an unhappy
penetration. I would not have you shut your eyes to the errors or
follies, or thoughtlessnesses of your friends, but only not to magnify
them or view them microscopically. Regard them in others as you
would have them regard the same things in you, in an exchange of
circumstances.

Do not forget to make due allowances for the original constitution and
the manner of education or bringing up, which has been the lot of
those with whom you have to do. Make such excuses for Others as the
circumstances of their constitution, rearing, and youthful associations,
do fairly demand.

Always put the best construction on the motives of others, when their
conduct admits of more than one way of understanding it. In many cases,
where neglect or ill intention seems evident at first sight, it may
prove true that "second thoughts are best." Indeed, this common slaying
is never more likely to prove true than in cases in which the _first_
thoughts were the dictates of anger And even when the first thoughts
are co