Love to our Neighbour. But it should be remembered, that the Love of our Neighbour is also made essential to our Happiness, since Man is endowed with certain Affections and Capacities, which can only find their proper Objects and Uses in an Intercourse with others. He, then, who loves his Neighbour as himself, and can gratify every social Affection, (so far as Self-love is concerned in the Matter,) may hope to be as happy as his Nature and Capacity will admit. But as it is impossible in the present State, that every Affection, selfish and social, should be completely gratified, so perfect Happiness cannot be attained, and ought not to be expected, in the present Life. But the Man who so regulates his Affections, as to make the nearest Approaches to this Point, must be the happiest. Thus Self-love itself, (however paradoxical it may appear,) when duly directed, leads us naturally to the Love of our Neighbour, and to promote universal Happiness.

A DUE ATTENTION TO OUR WORDS AND CONVERSATION, GOVERNMENT OF THE TONGUE. As Words are a Species of Action, Reason and Scripture inform us that we are accountable for them, as well as for other Actions. It then becomes every one so to order his Speech, as never to displease his Maker, or to offend or injure his Neighbour, or hurt

natural Affection. Although, therefore, all the selfish Affections should be gratified to the full, yet as they form but one Part of our Nature, it is impossible a Man should be happy while the social Affections, which form the other Part of his Nature, remain unsatisfied. This Absorption in self, moreover, to the Neglect or Disregard of the Claims of others, is the fruitful Source of every Thing that is mean, hateful, vicious and criminal in the human Character. When this Disposition is exemplified in Company, it is peculiarly disgusting; and in commercial Transactions, and in the common Intercourse of Life, is productive of every Species of course Fraud and Dishonesty, and indeed of every Crime. We ought, then, to be constantly upon our Guard, how we indulge this Temper; and perhaps there is no Consideration that would tend more effectually to check it, than a constant Attention to the two important gospel Rules; that we do to others, as we wish them to do to us, and that we love our Neighbour as ourselves.

INATTENTION TO THE GOVERNMENT OF THE TONGUE. The Ways in which we may offend with our Tongues are numerous, but may be reduced to the following Heads; Profaneness, Blasphemy, arraigning God's Providence, &c., which are impious and direct Offences against the divine Majesty.

Provoking

his own Character, Reputation or Usefulness. To God we should give all Praise and Honour, for His many stupendous Attributes, but especially Thanksgiving, for his numerous Benefits bestowed upon ourselves. To our Neighbour we should render all due Praise for his Virtues and good Actions, always remembering to keep ourselves within the Bounds of strict Veracity. But of ourselves we should avoid saying much, except in Cases of Aspersion or false Accusation; when, doubtless, we ought to vindicate our own Character. Within these Limits we may speak with Freedom.

THOUGHTS ON DEATH. The Consideration that Death is most certain, but that the Time of it is wholly uncertain, is naturally followed by this Reflection, that a Change of such Importance to us, ought to be attended to, and provided for; since "in the Grave there is no Work nor Device." We ought, then, first to make a conscientious Arrangement of our worldly Affairs, and so carefully and deliberately dispose of our Property, as not to give any reasonable Cause or Room for Complaint, or lay any Foundation for Quarrels and Disputes after we are gone; lest, in the words of Paley, "we sin in our Graves." And particularly, we should make Provision for the Payment of every just Demand upon us, if it cannot be done in our Life

Provoking Language, Flattery, Tale-bearing, Backbiting, Slander, Defamation, Prevarication, Lying, &c., are Offences against our Neighbour. Egotism, Boasting, idle and indecent Talking, &c. are injurious to ourselves, and our own Reputation. The Apostle James tells us, that "if any Man offend not in Word, the same is a perfect Man, and able also to bridle the whole Body." The Meaning of which probably is, that one who is so Attentive to his Conduct and Conversation, as to have the perfect Command and Government of his Tongue, will be able to extend the same Attention to his whole Behaviour, so that he may be called a perfect Man. And he who never, either through Vanity or Self-conceit, through Passion, Folly or Impatience, Petulance or Discontent, or by any undue Inattention, transgresses the Rules of Piety, Charity, or Prudence, in his Speech and Conversation, may be considered as entitled to this commendation of St. James.

THOUGHTLESSNESS ON THE SUBJECT OF DEATH. If we judge from common Appearances, we may, without any Breach of Charity, presume that the Mass of Mankind think but little of that Period, which must terminate their present Existence. The Objects that surround them so entirely engross their Attention, as to preclude

almost

time; for if it can, it ought not to be left to be done by others. And this Business should not be put off until we suppose ourselves on our Death-bed, for that Time may never come; and when it does, we shall be but ill qualified to perform it. But, secondly and chiefly, Death demands our utmost Attention, as it puts an End to this transitory State of Probation, which is but the Infancy of our Existence, and is but of small Importance, any further than as it is preparatory and introductory to another and durable one of Retribution; a State in which our Religion teaches us, every one will be treated according to his real Character, and in which, every one will receive according to the Deeds done in the Body. The Thoughts of Death then are among the most useful that can occupy the Mind of mortal Man, and should engross a great Part of our serious Meditation. When we reflect upon what we may be hereafter, and that our future State depends so much upon our Behaviour in this Life, we are immediately led to review this Behaviour, and to consider how we have conducted in the various Scenes in which we have engaged. We shall examine ourselves; learn our own Character, consider our numerous Offences, our Follies, Sins, and Vices; how we have behaved under Trials; whether we have truly and sincerely repented of all our Misdoings; whether we have fully resolved