time he not spent in it, to the neglect of such duties as belong to their station and condition in the world, However, though there is no necessity that men should aim at being profound in every sentence they utter; yet, since useful subjects are generally as entertaining as others; surely a wise man, even when he desires to unbend his mind from business, would choose that the conversation might turn upon something instructive.

The last thing is, the government of the tongue in relation to the affairs of others. Let any one consider the various interests, competitions, and little misunderstandings which arise amongst men ; and he will soon perceive, that he is not unprejudiced and impartial, that he is not, if I may be allowed the expression, neutral enough, to trust himself with talking of the character and concerns of his neighbour, in a free and careless manner. There is, though it be not often attended to, a perpetual rivalship, as it were, amongst the generality of people, in respect to beauty, abilities, or fortune and this alone will insensibly influence them to speak to the disadvantage of others, even where there is no settled malice or ill design Since, therefore, it is so difficult to enter upon this subject without offending; the first thing to be observed is, that people should learn to decline it; to get over that strong inclination which most have to be talking of the concerns of their neighbour.

But since it is impossible that this subject, should

be wholly excluded; and since it is necessary that the characters of men should be known; the next thing is, that we should be religiously scrupulous to say nothing, either good or bad, but what is true. I state it thus broadly, because it is in reality of as great importance to the good of society, that the characters of bad men should be known, as that the characters of good men should. They who are given to scandal and detraction, may indeed make an ill use of this observation. But truths, which are of service towards regulating our conduct, are not to be disowned, or even concealed, because a bad use may be made of them.

This, however, would be effectually prevented, if these two things were attended to. First, though it is of equally bad consequence to SOCIETY, that men should have either good or ill characters which they do not deserve; yet, when you say something good of a man which he merits not, there is no injury done him as an INDIVIDUAL; though, when you speak EVIL of a man which he deserves not, a direct injury, a real injustice is done him. This, therefore, gives us much greater latitude in speaking well, than ill, of others. Secondly, a good man is friendly to his fellow-creatures, and so, upon every occasion, will say all the good he can of every one; but never will he be disposed to speak EVIL of any man, unless there be some better reason for it, than merely that it is true. If he be charged with having given an ill character, he will

scarcely think it a sufficient justification to say it was a true one; unless he can also give some farther account why he did so: as, for instance, a just indignation against particular instances of villany, where they are great and scandalous; or to prevent an innocent man from being deceived and betrayed, when he places his confidence in one who does not deserve it.

If there be a man, who bears a fair character in the world, whom yet we know to be without faith or honesty; it must surely be allowed, that we do a piece of service to society, by letting his true character be known. This is no more, than what our Saviour himself did; though he was mild and gentle beyond example. For he said unto them in his doctrine, Beware of the Scribes, which love to go in long clothing, and love salutations in the market-places, and the chief seats in the synagogues, and the uppermost rooms at feasts: which devour widows' houses, and for a pretence make long prayers: these shall receive greater damnation. It is not in the power of words, however, to express too strongly the caution which should be used in a case like this.

If, therefore, people would but observe the obvious occasions of silence; if they would subdue their inclination to mere talking; and that eager desire to engage attention, which in some minds may be considered even as an original disease; they would be in little danger of offending with

their tongue; over which, both in a moral and a religious sense, they might then be said to have all due government.

I shall conclude with some precepts and reflections of the son of Sirach. Be swift to hear : and, if thou hast understanding, answer thy neighbour; if not, lay thy hand Honour and shame is in talk.

tongue is dangerous in his city, rash in his talk shall be hated.

upon thy mouth.

A man of an ill

and he that is A wise man will

hold his tongue, till he see opportunity; but a babbler and a fool will regard no time. He that useth many words shall be abhorred; and he that taketh to himself authority therein, shall be hated. A back-biting tongue hath disquieted many; strong cities hath it pulled down, and overthrown the houses of great men. The tongue of man is his fall; but if thou love to hear, thou shall receive understanding.

SERMON XXXVIII.

FROM WARBURTON *.

2 PETER i. 5, 6, 7.

Giving all diligence, add to your faith virtue, and to virtue knowledge, and to knowledge temperance, and to temperance patience, and to patience godliness, and to godliness brotherlykindness, and to brotherly-kindness charity.

THE holy Apostle, beginning his farewell epistle to the Churches with a commendation of their faith, takes occasion from thence to instruct them in the nature of that Christian edification which they were to raise on it; and, as his last labour of love, brings together all the various materials proper for so great a work.

But we shall have a very wrong conception of our Apostle's skill, if we consider these but as materials thrown together without art or choice; and

* William Warburton, Bishop of Gloucester, was born 1691, and died 1779.