generous feelings of your nature will convert your anger into regret for
the pain you have unintentionally inflicted. I do not, however,
recommend you to venture upon this practice _yet_. Under present
circumstances, any indulged reflection upon the minute features of the
offence, and the possible feelings of the offender, will be more likely
to increase your irritation than to subdue it; you will not be able to
view your own case through an unprejudiced medium, until you have
acquired the power of compelling your thoughts to dwell on those
features only of an annoyance which may tend to soften your feelings,
while you avoid all such as may irritate them.

A much lower stage of self-control, and one in which you may immediately
begin to exercise yourself, is the prevention of your thoughts from
dwelling for one moment on any offence against you, looking upon such
offence in this point of view alone, that it is one of those
divinely-sent opportunities of Christian warfare without which you could
make no advance in the spiritual life. The consideration of the subject
of temper, as connected with habits of thought, on which I have dwelt so
long and in so much detail, is of the greatest importance. It is
absolutely impossible that you can exercise control over your temper, or
charitable and forgiving feelings toward those around you, if you suffer
your mind to dwell on what you consider their faults and your own
injuries. Are you, however, really aware that you are in the habit of
indulging such thoughts? I doubt it. Few people observe the direction in
which their thoughts are habitually exercised until they have practised
for some little time strict watchfulness over those shadowy and fleeting
things upon which most of the realities of life depend. Watch yourself,
therefore, I entreat you, even during this one day. I ask only for one
day, because I know that, in a character like yours, such an
examination, once begun in all earnestness, will only cease with life.