servative, though it may seem a slight matter, not to let the accent of our speech, or any one of our gestures be vehement. For these things excite passion mechanically; whereas a soft answer, the scripture tells us, turneth away wrath:" composes the spirit of the giver himself, as well as the receiver of it. Also making use of the gentlest and least grating terms that we can, will be extremely beneficial and accordingly it follows there, that "grievous words stir up anger."

But if such begin to present themselves, and struggle for vent, we must resolve to utter as few of any sort as possible: or, if it become requisite, none at all; but shut fast the door of our lips, till the mastiff within hath done barking, as is related to have been the practice of Socrates. It is a painful restraint; but if we will remain masters of ourselves, it is absolutely necessary. For one hasty expression bursting out makes freer way for another, till at last the banks are levelled, and the torrent carries all before it. "A patient man, therefore, will bear for a time, and afterwards joy shall spring up unto him. He will hide his words for a time, and the lips of many shall declare his wisdom" (Ecclus. i. 23, 24). But, above all, we should inviolably observe never to act in a heat. Thoughts, alas, will be too quick for us: a few improper words may escape; but actions are much more in our power. We may be too angry at present to venture upon acting at all: a little delay can do no harm, and may do a great deal of good. Only, when we take time, we should make a right use of it; not revolve an insignificant offence in our minds, interpret little incidents with perverse acuteness, and lay stress upon groundless fancies, till we work it up into a heinous crime. The best understandings, without good tempers, can go the greatest lengths in this way; and employing their reflection to excite the displeasure which it ought to restrain, the longer they ruminate the more untractable they grow. Now passion may be trusted very safely to suggest all the aggravating circumstances. Reason,

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therefore, should be called in only to represent the alleviating considerations, of which we perpetually overlook so many and so important ones, that we should give those about us all possible encouragement to remind us of them. And if the person, by whom we think ourselves aggrieved, be one with whom we have any close connexion, or of whom we have ground to think advantageously, laying our complaint mildly before him, and hearkening impartially to his answer, may very possibly set all right, and place us on a better footing than ever we were before. "Admonish a friend: it may be he hath not done it; and if he have done it, that he do it no more. Admonish thy friend: it may be he hath not said it; and if he have, that he speak it not again. Admonish a friend : for many times it is a slander: and believe not every tale. There is one, that slippeth in his speech; but not from his heart: and who is he that hath not offended with his tongue? Admonish thy neighbour before thou threaten him: and, not being angry, give place to the law of the most High" (Ecclus. xix. 13-17). Only this caution ought to be observed in the case, that such as are naturally warm and impatient, should but seldom risk a personal explanation at first; but rather employ some common well-wisher, on whose probity and prudence they can safely depend, that he will moderate, not inflame, matters by interposing. And when thus, or any way, the subject of difference is rightly stated, if the other party be innocent, let us admit it with pleasure; if he own his fault, though not so fully as he should, let us receive his acknowledgment with generosity. And if, in return, he brings a charge against us, let us say with calmness what we have to say justly in our own favour; confess frankly, with due concern, whatever hath been amiss; and where there is no room for a defence, attempt no palliation, but follow the injunction of Scripture: "If thou hast done foolishly, or if thou hast thought evil, lay thine hand upon thy mouth" (Prov. xxx. 32). It will be very dis

honourable, and very strange in him, to treat us unkindly upon this. But if he doth, we must submit patiently to what we have brought upon ourselves, and not be guilty of a second misdemeanour, because our first is not handsomely forgiven us.

Set Thine House in Order.

Not many, it may be feared, have reason to be contented, that everything should lie at the hour of their death, just as it doth now. Some have spent a great part of their lives in putting their houses out of order, in perplexing and ruining their affairs by extravagance, negligence, or ill-management. These have singular need to restore them without delay to the best posture they can. And such as may have acted very prudently on the supposition of living long, may yet have done little or nothing in regard to the possibility of dying soon. Now sickness frequently affords but little time; and almost always brings along with it uneasiness full enough for us to bear, without the additional weight of business. Besides, in that condition, our judgment, or memory, or attention may be impaired. Weakness of spirits may subject us to undue impressions from those who are about us: our truest friends and ablest and properest advisers may be accidentally absent, or artfully kept from us: in short, one way or another, there is a great hazard of our doing things wrongly, or at best imperfectly. Fears or suspicions of this may grievously disquiet us, and add to our danger: or, though we apprehend that no evils will arise, from our want of timely caution, to those whom we leave behind us, they may come to feel very dreadful ones. And why should not all this be prevented? We must leave what we have, whether we dispose of it or not. And if we defer disposing of it, because we have not the heart to do it, such a heart should not be indulged, but amended. The difficulty of settling things, or the uncertainty how to settle them, will

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scarce grow less by putting it off to the last. If any alteration of circumstances, or of our opinion, should happen after our disposition is made, it may be altered accordingly. And that strange imagination of being nearer death, for having completed this or any provision for it, is a poor absurd superstition, confuted by daily experience. On the contrary, you will be more at ease, and likely to live the longer, for having done your duty in this respect. And by making sure to do it in time, you may obviate great injustice, grievous contentions. and enmities, long and vast expenses, where, if they be not obviated, the fault will lie at your door.

Every one therefore should take the earliest care of these matters. But if any one hath omitted it, the office beforementioned expressly requires, that he be admonished in his sickness to make his will, and to declare his debts, what he oweth, and what is owing unto him, for the better discharging of his conscience, and the quietness of his executors. We of the clergy have now but seldom the means allowed us of giving you this or any other admonition at such times. I hope it is not our fault. Consider if it be not yours. But however

that be, we may and we ought to do it from the pulpit: where speaking openly to all in general, we cannot be suspected of any private unfair design, into whatever particulars the subject may lead us.

The principal point, at which men sould aim in settling their temporal affairs, is justice: and one of the most evident branches of justice is paying debts. Our first care, therefore, should be never to contract debts which we cannot reasonably hope to pay and our next, to secure the payment of those which we have contracted as fully and speedily as we can. Else we shall be in continual danger of injuring, perhaps distressing and undoing, persons and families, only for thinking well enough of us to trust us. It is extremely dishonourable, (I might use a harsher word) at any season of life to indulge

VOL. IV.

our idleness, gratify our fancies and appetites, or support our rank, at their expense. But when sickness gives us a prospect of never being just to them, unless we are so immediately, we have then every possible motive for labouring most earnestly to indemnify them. And we ought to prefer the demands which they have upon us, before all mere properties, however reasonable; contrive good security for them out of whatever we fairly can; and if, after all, we cannot do it effectually, recommend them, as far as ever there is any plea for it, to the compassion of our surviving representatives and relations. But as we cannot be certain that they will (and in several cases there may be no reason why they should) do what we desire, the only sure way is to provide before it is too late for doing it ourselves. If our circumstances are upon the whole sufficient to answer all claims, barely making known the debts due from us, and owing to us, or at most stating them with the parties concerned, may be enough; and where it is wanted, employing some thought and pains on such matters, as we are able, will be doing very good service both to our creditors and to our heirs.

But besides those who are commonly called creditors, there is another and much more dreadful sort: I mean those to whom we have done injuries, and owe restitution. Injuries ought never to be done. When they are done, restitution, if it can, ought to be made immediately; and till it is offered, so far as our ability extends, we remain both debtors and sinners. If we defer it to the last, we may never make it at all; and though we do, whether God will then accept it must be doubtful; but if even then we refuse it, unless the cause be that we excusably mistake the nature of the case, we preserve no ground for hope. It is unspeakably better, therefore, to think seriously at any time than never, what wrongs or what hardships any of our fellow-creatures have suffered from us, and to what suitable compensation they are entitled, either in strict justice, or