of Socrates. It is a painful Restraint: but if we will remain Mafters of ourselves, it is abfolutely neceffary. For one hafty 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 fhall Spring up unto him. He will bide his Words for a Time, and the Lips of many fball declare his Wisdom г. 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 Tem

Προς δε το μη συναρπαπηναι συνεργει τα μέγιςα ειναι —σιωπάνεως άν της ενδοθεν αναζέσεως αιπωρε θα καταςαλείσης, και ο εν ημιν κυων μηκετι υλακτη. Λεγεται γεν και Σωκράτης, άποτε θυμωθεση, πάντως σιωπάν Simpl. in Εpict. c. 28. p. 135. Comp. Cic. ad Quintum fratrem, l. 1. ep. 1. §. 13.

Ecclus. i. 23, 24.

pers,

pers, 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 Circumftances. Reason therefore fhould be called in, only to represent the alleviating Confiderations of which we perpetually overlook fo many and so important ones, that we should give those about us all poffible Encouragement to remind us of them. And if the Perfon, by whom we think ourselves aggrieved, be one, with whom we have any close Connection, or of whom we have Ground to think advantageously; laying our Complaint mildly before him, and hearkening impartially to his Answer, may very poffibly fet all right, and place us on a better Footing, than ever we were before. Admonish a Friend: it may be be 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 faid 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 flippeth 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 Highs. Only this Caution ought to be observed in the Cafe, that such, as are naturally warm and impatient, should but seldom risk a personal Explanation at firft: but rather employ fome common Well-wisher; on whose Probity and Prudence they can safely depend, that he will moderate, not inflame, Matters by interpofing. 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 Generofity. And if, in Return, he brings a Charge against us: let us fay with Calmness what we have to fay juftly in our own Favour confefs frankly, with due Concern, whatever hath been amifs; and where there is no Room for a Defence, attempt no Palliation; but follow the Injunction of Scripture: If thou haft done foolishly, or if thou hast thought Evil, lay thine Hand upon thy Mouth. It will be very dishonourable, and very strange in him, to treat us unkindly upon this. But if he doth, we Ecclus. xix. 13-17.

Prov. xxx. 32.

;

muft

must submit patiently to what we have brought upon ourfelves; and not be guilty of a fecond Mifdemeanour, because our firft is not handfomely forgiven us.

These Rules we fhall, every one of us, more or lefs, violate. But then, through God's Grace, we may turn even our Tranfgreffions of them to our Benefit, by gaining fuch experimental Knowledge of ourselves, as will fupply us with specific Directions fitted to our own Cafe; and on that Account far furer to be successful at laft, than any more general ones, that can be prefcribed to us by others.

And now, after thus delivering Rules for the Prevention or Cure of unwarrantable Refentment, both which are Works of no small Difficulty, let me add in Conclufion, that all around us ought to affift us in them: and particularly, by conscientiously abstaining from throwing in our Way any Temptations to that Sin. The intemperate Heat of the paffionate

is

very blameable but the deliberate Wickednefs of the cool and artful, who rouse them into Paffion, is abominable: and even the fportful Teazings of malicious Mirth, when employed against such, deserve no flight Cenfure. St. Paul twice admonishes Parents, not

to

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, who are many of them incapable of doing Hurt, be they ever fo angry; how great a Crime is it to stir up Rage, where the Confequence may be unknown Mischief of various Sorts and how excellent a Duty, to take every Opportunity, (and we have all of us frequently fuch) for difpofing the Hearts of those about us to that Spirit of Meekness and universal Goodwill, which is the Qualification for Happiness here and hereafter! The Fruit of Righteousness is fown in Peace of them that make Peace". Sow to yourselves in Righteousness, and reap in Mercy *. "Eph. vi. 4. Col. iii. 21.

▾ James iii. 18.

* Hof. x. 12.