Perhaps you will say, all this is very true; "but our tempers are not in our own power; we are made with different dispositions, and, if mine is not amiable, it is rather my unhappiness than my fault." This, my dear, is commonly said by those who will not take the trouble to correct themselves. Yet, be assured, it is a delusion, and will not avail in our justification before Him, "who knoweth whereof we are made," and of what we are capable. It is true, we are not all equally happy in our dispositions; but human virtue consists in cherishing and cultivating every good inclination, and in checking and subduing every propensity to evil. If you had been born with a bad temper, it might have been made a good one, at least with regard to its outward effects, by education, reason, and principle: and, though you are so happy as to have a good one while young, do not suppose it will always continue so, if you neglect to maintain a proper command over it. Power, sickness, disappointments, or worldly cares, may corrupt and embitter the finest disposition, if they are not counteracted by reason and religion. It is observed, that every temper is inclined, in some degree, either to passion, peevishness, or obstinacy. Many are so unfortunate as to be inclined to each of the three in turn: it is necessary therefore to watch the bent of our nature, and to apply the remedies proper for the infirmity to which we are most liable. With regard to the first, it is so injurious to society, and so odious in itself, especially in the female character, that one would think shame alone would be sufficient to preserve a young woman from giving way to it: for it is as unbecoming her character to be betrayed into ill-behaviour by _passion_, as by _intoxication_, and she ought to be ashamed of the one as much as of the other. Gentleness, meekness, and patience, are her peculiar distinctions; and an enraged woman is one of the most disgusting sights in nature.