we shall easily see "what are the abuses of it, in which malice and revenge consist;" and which are so strongly forbidden in the text, by the direct contrary being commanded.
Resentment is of two kinds: Hasty and sudden, or settled and deliberate. The former is called anger, and often passion; which, though a general word, is frequently appropriated and confined to the particular feeling, sudden anger, as distinct from deliberate resentment, malice and revenge. In all these words is usually implied somewhat vicious, somewhat unreasonable as to the occasion of the passion, or immoderate as to the degree or duration of it. But that the natural passion itself is indifferent, St. Paul has asserted in that precept, "Be ye angry and sin not," Eph. iv. 26, which, though it is by no means to be understood as an encouragement to indulge ourselves in anger, the sense being certainly this, "Though ye be angry, sin not;" yet here is evidently a distinction made between anger and sin, between the natural passion and sinful anger.
Sudden anger, upon certain occasions, is mere instinct: as merely so, as the disposition to close our eyes upon the apprehension of somewhat falling into them; and no more necessarily implies any degree of reason. I say necessarily: for, to be sure, hasty, as well as deliberate anger, may be occasioned by injury or contempt; in which cases, reason suggests to our thoughts that injury and contempt, which is the occasion of the passion: but I am speaking of the former only so far as it is to be distinguished from the latter. The only way in which our reason and understanding can raise anger, is by representing to our mind injustice or injury of some kind or other. Now, momentary anger is frequently raised, not only without any real, but without any apparent reason; that is, without any appearance of injury, as distinct from hurt or pain. It cannot, I suppose, be thought that this passion, in infants, in the lower species oi animals, and, which is often seen, in men towards them;
