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engage in. Men are often grossly negligent of their affairs: and afterwards furiously angry at those disorders in them, for which they themselves are almost, if not quite, as much to blame, as others. Now regular care would have prevented mismanagement: which alternate fits of remissness and rage will never do. Indeed we should obviate, as far as we can, every thing, that we find apt to ruffle our minds: and carry the precaution down even to our diversions and amusements. For fome of these have often so very bad an effect upon the temper, that not to apply so easy a remedy as laying them aside, is really inexcusable. Another material thing to be shunned, is familiarity with paffionate persons: not only for the very plain reason, left they should provoke us, but also lest their example should infect us. Make no friendship with an angry man, and with a furious man thou shalt not go: left thou learn his ways, and get a fnare to thy foul *. But to converse with those, who are of mild dispositions, to observe how they take things, and be advised by them how we should take them, will be of unspeakable service.

These are preparations before danger. When it approaches near, the main point is, to recollect, how dreadful it would be to give way and lose ourselves, and to refolve that we will not. Towards keeping this resolution, we shall find it one great préservative, though it may seem a flight 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 ftir up anger.

But if such begin to present themselves, and struggle for vent, we must resolve to utter as few of any fort as poffible: or, if it become requifite, 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 reVOL. I. straint:

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* Prov. xxii. 24.

† Prov. xv. i.

* Προς δε το μη συναρπαθηναι συνεργει τα μεγισα επιθηναι-σιωπαν εως αν της ένδοθεν αναζεσεως αιθωμεθα καταςάλεσης, και ο εν ημιν κυων μεκετι υλακτη., Λέγεται γεν και Σωκρατης, αποτε θυμωθειν, παντως σιωπαν· Simpl. in Epict c. 28. p. 135. Comp. Cic. ad Quintum fratrem, 1. 1. ep. 1. §. 12.

straint: but if we will remain masters of ourselves, it is absolutely necessary. For one hasty expreffion 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 *. 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 infignificant 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 paffion may be trusted very fafely to fuggeft all the aggravating circumstances. Reason therefore should be called in, only to represent the alleviating confiderations: of which we perpetually overlook so many and so important ones, that we should give those about us all poffible encouragement to remind us of them. And if the person, by whom we think ourselves aggrieved, be one, with whom we have any close connection, or of whom we have ground to think advantageoufly; laying our complaint mildly before him, and hearkening impartially to his answer, may very poffibly 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 faidit: and if he have, that he speak it not again. Admonish a friend : for many times it is a flander : and believe not every tale. There is one, that flippeth in bis fpeech; 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 Hight. Only this caution ought to be observed in the cafe,

A

that

Ecclus. i. 23, 24.

† Ecclus. xix. 13,-17

that such, às are naturally warm and impatient, should but feldom risk a perfonal explanation at first: but rather employ some common well-wisher; on whose probity and prudence they can fafely depend, that he will moderate, not inflame, matters by interpoling. 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 fo fully as he should, let us receive his acknowledgement 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; confefs 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 *. It will be very dismonourable, 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 fecond mifdemeanour, because our first is not handsomely forgiven us.

These rules we shall, every one of us, more or less, violate. But then, through God's grace, we may turn even our tranfgreflions of them to our benefit, by gaining such experimental knowledge of ourselves, as will fupply us with specific directions fitted to our own cafe; and on that account far surer to be fuccefsful at last, than any more general ones, that can be prescribed to us by others.

And now, after thus delivering rules for the prevention or cure of unwarrantable resentment, both which are works of no Imall difficulty, let me add in conclufion, that all around us ought to affist us in them and particularly, by confcientiously abstaining from throwing in our way any temptations to that fin. The intemperate heat of the passionate is very blameable : but the deliberate wickedness of the cool and artful, who rouse them into paffion, is abominable: and even the sportful teazings of malicious mirth, when employed against such, deserve no flight cenfure. St. Paul twice admonishes parents, not to provoke their children to wrath+: probably because it might be likely to give an early wrong turn to their tender minds. Now, if it be unlawful to excite a short-lived anger in these, whe

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Prov. xxx. 32.

† Eph. vi. 4. Col. iii. 21.

who are many of them incapable of doing hurt, be they ever so angry; how great a crime is it to stir up rage, where the confequence may be unknown mischief of various forts: and how excellent a duty, to take every opportunity, (and we have all of us frequently such) for difpofing the hearts of those about us to that spirit of meekness and universal good will, which is the qualification for happiness here and hereafter! The fruit of righteousness is sown in peace of them that make peace*. Sow to yourselves in righteousness, and reap in mercyt.

* James iii. 18.

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:

† Hof. x. 12

SER

SERMON XXXI.

ON OATHS.

JAMES V. 12.

But above all things, my brethren, swear not; neither by beaven, neither by the earth, neither by any other oath; but let your yea be yea, and your nay, nay; left ye fall into con demnation.

THIS precept of St. James is plainly taken from that part

of our Saviour's fermon on the mount, where just the same prohibition occurs, only expressed more at large, in the following words: Ye have heard, that it hath been faid by them of old time, thou shalt not forswear thyself, but shalt perform unto the Lord thine oaths. But I say unto you, fwear not at all: neither by heaven, for it is God's throne ; nor by the earth, for it is his footstool; neither by Jerufalem, for it is the city of the great king; neither shalt thou swear by thy bead; for thou canst not make one hair white or black. But let your communication be yea, yea; nay, nay : for whatsoever is more than these, cometh of evil *. These are the only texts of scripture, where we meet with any command of this kind. And therefore to understand aright, as it greatly concerns us, what the Christian doctrine is in relation to oaths; our business must be to confider well, and compare together these two passages. There is unquestionably a strong appearance at first sight, that all oaths without exception are forbidden in them: and it is no wonder, that many have been carried away by that appearance, and held it unlawful to swear upon any occafion. But whoever will

Matth. v. 33,-37

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