is wise," Prov. x. 19. "He that hath knowledge, spareth his words: even a fool, when he holdeth his peace, is counted wise, and he that shutteth his lips, is esteemed a man of understanding," ch. xvii. 27, 28. "The tongue of the wise useth knowledge aright. But the mouth of fools poureth out foolishness," ch. xv. 2. "A fool uttereth all his mind, but a wise man keepeth it in till afterwards," ch. xxix. 11. "Wisdom resteth in the heart of him that has understanding: but that which is in the midst of fools is made known," Prov. xiv. 33. "He that keepeth his mouth, keepeth his life: but he that openeth wide his mouth, shall have destruction," ch. xiii. 3. Especially, be cautious of what you say of others; and be not too forward in giving characters, either by way of praise or dispraise.

The only end of conversation is not to entertain, or instruct others. You are likewise to aim at your own improvement, and the increase of your present stock of learning and knowledge. Nor is it necessary, in order to be agrecable, that you should entertain the company with discourse. You may as much oblige some men by patient attention to what they say, as by producing just and new observations of your own. For young persons particularly, silence and modesty must be advantageous qualities in conversation. St. James's precept is general: "Let every man be swift to hear, slow to speak." Jam. i. 19: And if attended to, would lessen the multitude of some men's words, very much to their own benefit, and the improvement of society.

Another rule of prudence relating to this matter, which is also a point of duty, is: " If possible, live peaceably with all men," Rom. xii. 18. Do not needlessly offend, or disoblige any. A resolution to please men at all adventures, amidst the present variety of sentiments and affections in the world, would engage us, at seasons, to desert the cause of truth, liberty, and virtue. And therefore our Lord has justly pronounced a woe upon those who are universally applauded, saying: "Woe unto you when all men shall speak well of you," Luke vi. 26. Such a reputation is rarely to be obtained without a base and criminal indifference for some things very valuable and important to the general interest of mankind. However, do not despise any man, though ever so mean. Malice and hatred are active principles. And, as has been often observed, one enemy may do you more mischief, than many friends can do you good. Nor is there any man so mean, or so feeble, but he may some time have an opportunity of doing you much good, or much harm.

You are not to be afraid of men, nor too solicitous to please them, nor to stoop to flattery or meanness to gain their favour. These are methods neither very virtuous, nor very prudent. For they seldom procure lasting esteem or affection. If you gain men's favour by flattery, you can keep it no longer than you are willing to be their slaves, or their tools. But you may endeavour by easy civilities, and real services, to oblige and gain all you can. This we may do, this we ought to do, according to the rules of Christianity, good breeding, and prudence.

Choose, as much as may be, the conversation of those who are wiser and more experienced than yourselves. Avoid the company of those who indulge intemperate mirth, and neglect the rules of decency; from whom you can expect no benefit, and from whom you are in danger of receiving a taint to your virtue, or a blot to your reputation. "He that walketh with wise persons," saith Solomon, "shall be wise, but a companion of fools shall be destroyed," Prov. xiii. 20.

3.) In the third place I shall mention some observations concerning more intimate friendships and private relations. It is a rule to choose friends among acquaintance, and not to enter into intimacy with those of whom you have had no trial, because a false friend is the most dangerous enemy. Solomon has a direction relating to this point:" Thine own friend, and thy father's friend, forsake not," Prov. xxviii. 10. The meaning is not, that we should not desert such, or refuse to assist them when they are in distress: but it is a rule of prudence, to choose for friends, or to apply to those, when we are in any trouble or difficulty, whose sincerity and faithfulness have been tried and experienced.

In the choice of friends it may be prudent to have some regard to equality of age, as well as circumstances, and to an agreement of sentiments and dispositions.

If you are to avoid the conversation of the openly vicious, (as was before observed) you are to make friendship only with men of known and approved virtue. Let those be your friends whom God himself loves; the meek, the humble, the peaceable who abhor strife and contention. Solomon's caution against familiarity with men of a contrary disposition is delivered with some peculiar concern and earnestness: "Make no friendship," says he, " with an angry man, and with a furious man thou shalt not go; lest thou learn his ways, and get a snare to thy soul," Prov. xxii. 24, 25. You may likewise consider, whether they show a good economy in their own affairs: what has hitherto been their

behaviour among their friends and acquaintance: what proofs they have given of fidelity, discretion, candour, generosity. The more good properties meet in your friend, the more entire and comfortable will be your friendship, and the more likely is it to be durable. Happy is the man who has a few friends, true, discreet, generous. But to admit into intimacy men destitute of all good qualities, who neither have faithfulness nor generosity to stand by you in distresses and afflictions, nor wisdom to direct you in difficulties, would be only to increase the troubles and vexations of life, without abating any of them, or making provision for a perplexed and difficult circumstance.

Solomon, who was sensible of the blessing of a true friend, and has described the advantages and the offices of friendship, has also strongly represented the disappointment and vexation of misplaced confidence. Concerning the advantages of friendship, he speaks in this manner: " A friend loveth at all times, and a brother is born for adversity," Prov. xvii. 17. "Two are better than one, because they have a good reward for their labour. For if they fall, the one will lift up his fellow; but woe to him that is alone when he falleth: for he has not another to help him up." Again, "If two lie together, then they have heat: but how can one be warm alone? And if one prevail against him, two shall withstand him; and a three-fold cord is not easily broken," Ecc. iv. 9-12. But then he has observed likewise by way of caution and admonition: "Confidence in an unfaithful man in time of trouble is like a broken tooth, and a foot out of joint," Prov. xxv. 19.

When you have adopted any into intimacy and friendship, they are in a great measure upon a level with relations. Though they differ somewhat, I shall speak of them jointly, to avoid prolixity.

There are here two things principally to be aimed at: one is, that friendships and alliances be preserved without open ruptures: the other is, that whilst there remains an outward show of friendship, or alliances subsist, there may be a real harmony, and a mutual exchange of affections and services.

In the first place, it is of great importance, that friendships and alliances, once contracted, should be preserved, without open ruptures. For, though you have right on your side; yet breaches between friends, or relatives, are

It will not be amiss to transcribe here a passage of Photius. Some readers will be pleased to see, how this thought is expressed by so fine a writer. Μη ταχυς ησθα ζεύγνυειν εις φιλιαν συζευξας δε, παντι τρόπῳ τον δεσμον αλυτον συντηρεί, απαν το πλησις ανέχων το βαρος, πλην ει μηπω ψυχης

seldom without scandal to both parties. But if you escape that, you will not avoid all uneasiness in yourselves. A distant strangeness, or open variance, after mutual endearments, will be grievous to men of kind and generous dispositions. The other end is the preservation of real harmony. In order to secure both these ends several things are of great use. It is an observation of Solomon relating to this point: "A man that has friends must show himself friendly," Prov. xviii. 24. You must not admit a selfish temper. You are to be concerned for your friend's interest, as well

as your own.

As perfection is not to be found on earth, you are to be prepared and disposed to overlook some faults. You are not to know every thing which you see or hear. "He that covereth a transgression seeketh love; but he that repeateth a matter, separateth very friends," Prov. xvii. 9. “A fool's wrath is presently known: but a prudent man covereth shame," ch. xii. 16. If any difference happen, drop it again as soon as you recover your temper. "The beginning of strife is as when one letteth out water: therefore leave off contention, before it be meddled with," ch. xvii. 14. You are not to break with a friend for a small matter.

The better to secure the lasting love and good will of your friends, aim not barely at the preservation of a real affection for them, and the performance of real services; but consult likewise the manner of performing benefits. You think this worthy of your regard in order to gain a friendship: why should you not also for preserving, or cherishing it?

Indeed, all good offices should be done in an obliging manner. And friendly actions are to be improved by friendly words. There is a polite piece of advice in the book of Ecclesiasticus: "My son, blemish not thy good deeds; neither use uncomfortable words, when thou givest any thing. Shall not the dew assuage the heat? So is a word better than a gift. Lo, is not a word better than a gift? But both are with a gracious man," Ecc. xviii. 15-17.

Trespass not too far on the goodness and affection of the kindest and most loving friend or relative by too frequent contradictions, especially in matters of small moment; or by too keen, or too frequent jests, or by any seeming neglect, or a rude familiarity: but whilst you use the openness, κινδυνον επαγει' αι γαρ προς τες φίλες διατάσεις την ολην προαίρεσιν εκφανλίζεσι των ανθρωπων, και 8 τον υπαιτιον μόνον, αλλα και τον αναιτιον εις την αυτην υπονίαν κατασπωσιν. Phot. Ep. 1. p. 27.

freedom, and confidence of a friend, oblige yourselves to the same, or very near the same outward forms of civility and respect with which you receive a stranger. This must be of some importance, because few men can persuade themselves, that they are really beloved, when they seem to be despised.

4.) The last thing to be spoken of is usefulness to others. Though I am giving rules and directions chiefly to young people, who are but setting out in the world; yet I think it not proper to omit entirely this matter, there being few good and innocent persons, however young, who have not also some generosity; and they are apt to be forming designs of usefulness to other men, as well as of advancement for themselves.

There are two branches of usefulness; one concerning the interest of civil society, the other the interest of truth and religion; or the temporal and the spiritual good and welfare of men.

One branch of usefulness is serving the interest of civil society. For this every man may be concerned, having first carefully informed himself about it, that he may make a true judgment wherein it consists. You should manifest a steady regard to the public welfare upon every occasion that requires your assistance: showing, that you are not to be imposed upon by false pretences, and that your integrity is inviolable; that you will not for a little present profit, nor for all your own personal share in the world, sell, or betray the welfare of the public, and of mankind in general. If you maintain this steadiness in the way suitable to your station, it will procure you weight and influence. I suppose this may be more advisable, than to imitate those, who out of a forward zeal for the public have been so far transported as to leave their proper station, and set upon reforming the world, hoping to root out at once all abuses and corruptions. From some things that have already happened in the world, in almost every age and part of it, one may safely foretell what will be the issue of such an undertaking. You will be baffled, and then despised. Possibly, Solomon has an eye to such attempts as these, when he says: "Be not righteous overmuch, neither make thyself over wise: why shouldst thou destroy thyself?" Ecc. vii. 16.

It is a regular and becoming deportment in a man's own proper station, which is most likely to give him weight and authority. Go on therefore by a just discharge of all the duties of your condition, to lay up a stock of reputation and