The same holds true in regard to some other, besides musical deficiencies or discords.  A delicate and sickly frame will feel annoyed by what would not at all disturb the same frame in a state of vigorous health.  Particular circumstances, also, may expose some to greater trials and vexations than others.  But, after all this is granted, the only reasonable conclusion seems to be, that the attempt to govern the temper is more difficult in some cases than in others; not that it is, in any case, impossible.  It is, at least, certain that an opinion of its impossibility is an effectual bar against entering upon it.  On the other hand, “believe that you will succeed, and you will succeed,” is a maxim which has nowhere been more frequently verified than in the moral world.  It should be among the first maxims admitted, and the last abandoned, by every earnest seeker of his own moral improvement.

Then, too, facts demonstrate that much has been done and can be done in regulating the worst of tempers.  The most irritable or peevish temper has been restrained by company; has been subdued by interest; has been awed by fear; has been softened by grief; has been soothed by kindness.  A bad temper has shown itself, in the same individuals, capable of increase, liable to change, accessible to motives.  Such facts are enough to encourage, in every case, an attempt to govern the temper.  All the miseries of a bad temper, and all the blessings of a good one, may be attained by an habitual tolerance, concern, and kindness for others—­by an habitual restraint of considerations and feelings entirely selfish.

To those of our readers who feel moved or resolved by the considerations we have named to attempt to regulate their temper, or to cultivate one of a higher order of excellence, we would submit a few suggestions which may assist them in their somewhat difficult undertaking.

See, first of all, that you set as high a value on the comfort of those with whom you have to do as you. do on your own.  If you regard your own comfort exclusively, you will not make the allowances which a proper regard to the happiness of others would lead you to do.

Avoid, particularly in your intercourse with those to whom it is of most consequence that your temper should be gentle and forbearing—­avoid raising into undue importance the little failings which you may perceive in them, or the trifling disappointments which they may occasion you.  If we make it a subject of vexation, that the beings among whom we tire destined to live, are not perfect, we must give up all hope of attaining a temper not easily provoked.  A habit of trying everything by the standard of perfection vitiates the temper more than it improves the understanding, and disposes the mind to discern faults with an unhappy penetration.  I would not have you shut your eyes to the errors or follies, or thoughtlessnesses of your friends, but only not to magnify them or view them microscopically.  Regard them in others as you would have them regard the same things in you, in an exchange of circumstances.