of equability, your refinement of mind, your self-respect, your delicate
reserve, your abhorrence of every thing unfeminine and ungraceful, may
produce exactly the contrary effect on your feelings, and provoke
internally a great deal of contempt and dislike for those whose conduct
transgresses from your exalted ideas of excellence.

On your own account you would not allow any unkind word to express such
feelings as I have described, but you cannot or do not conceal them in
the expression of your features, in the very tones of your voice. You
further allow them free indulgence in the depths of your heart; in its
secret recesses you make no allowances for the inferiority of people so
differently constituted, educated, and disciplined from
yourself,--people whom, instead of despising and avoiding, you ought
certainly to pity, and, if possible, to sympathize with.

In this respect, therefore, the control which I recommend to you has
reference even to your much vaunted temper, for though any outward
display of ill-breeding and petulance might be much more opposed to your
respect for yourself, any inward indulgence of the same feelings must be
equally displeasing in the sight of God, and nearly as prejudicial to
the passing on of your spirit towards being "perfect, even as your
Father which is in heaven is perfect."[56]

Besides, though there may be no outbreak of ill-temper at the time your
annoyance is excited, nor any external manifestation of contempt even in
your expressive countenance, you will certainly be unable to preserve
kindness and respect of manner towards those whose errors and failings
are not met by internal self-control. You will be contemptuously
heedless of the assertions of those whose prevarication you have even
once experienced; those who have once taunted you with obligation will