regenerate,--taught of God,--it perceives the unity of virtue, and can
never again regard it as a dismembered fragment. Then it knows, that
to do wrong that good may come of it is striving to cast out Satan by
Beelzebub,--an effort that must surely fail. Then it feels that evil is
really overcome only by good. How different will be the reformatory zeal
of this state of the spirit from that which preceded it. Formerly, no
sooner was the subject of reform mentioned than the neck stiffened
and the head tossed itself backward with the excitement of pride and
combativeness, while the tongue poured forth whatever phrases anger
might suggest. Now, how different is the attitude and expression, as
with words of gentleness and love it strives to draw others to perceive
the beauty of purity and justice. Formerly, the whole effort of the mind
was to compel others to come into agreement with itself; now, it strives
to win them into harmony with God. Once, it believed that indignation
could be righteous; now, it knows that anger and heavenly mindedness
dwell far apart; and, if they approach each other, one must perish.

If we would train character into genuine goodness, we should observe
whether evil in ourselves or others offends us because it is contrary
to our own ideas, or because it is opposed to the will of God. If the
former be the case, we shall find ourselves angry; if the latter, we
shall be sorrowful. No one can be angry from love to God. Anger is
in its very nature egotistic and selfish, and has in it nothing of
holiness. Penitence for sin is ever meek and humble, and so is regret
for the sins of others. The moment we find ourselves angry, either
for our own sins or for the sins of others, we may be sure there is
something wrong in our state, and we should stop at once to analyze
our feelings, and find where the trouble lies. If we do this
conscienciously, we shall be sure to find some selfish or worldly
passion at the root of the matter. We shall find that something else