been wanting to you in good and prudent tounsels and the God of Heaven give you wisdom, constancy, and fidelity, in the observance of them.

I am your ever loving father,

MATTHEW HALE.

May 20.

D

LETTER II.

ON SPEECH.

CHILDREN,

I THANK God I came well to Farrington this Saturday, about five of the clock, and because I have some leisure time at my inn, I could not spend that time more to my own contentment, and your benefit, than by my letter to give you all good Counsel: the subject whereof, at this time, shall be concerning Speech; because much of the good or evil, that befalls persons, doth occasionally happen by the well or ill managing of that part of human conversation.-I shall, as I have leisure and opportunity, at other times, give you my directions concerning other subjects.

And herein I shall advise you, First, how you are to entertain the Speeches of others,

according to the divers varieties thereof. Secondly, how you are to manage and order your own Speech.

As concerning the former, observe these directions: 1. Observe, and mark as well as you may, what is the temper and disposition of those persons, whose speeches you hear; whether they be grave, serious, sober, wise, discreet persons: if they be such, their speeches commonly are like themselves, and well deserve your attention and observation; but if they be light, impertinent, vain, passionate persons, their speech is, for the most part, according; and the best advantage, that you will gain by their speech, is but thereby to learn their dispositions, to discern their failings, and to make yourselves the more cautious, both in your conversation with them, and in your own speech and deportment; for in the unseemliness of their speech, you may better discern and avoid the like in yourselves.

2. If any person, that you do not very well know to be a person of truth, sobriety, and weight, relate strange stories, be not too ready or easy to believe them, nor report them after

him and yet (unless he be one of your familiar acquaintance) be not too forward to contradict him; or, if the necessity of the occasion require you to declare your opinion of what is so reported, let it be modestly and gently, not too bluntly or coarsely by this means, on the one side, you shall avoid being abused by your too much credulity; on the other side, you shall avoid quarrels and distaste.

3. If any man speak any thing to the disadvantage or reproach of one that is absent, be not too ready to believe it; only observe and remember it for it may be it is not true; or it is not all true; or some other circumstances were mingled with it, which might give the business reported, a justification, or at least an allay, an extenuation, or a reasonable excuse. In most actions, if that which is bad alone, or seems to be so, be reported, omitting that which is good, or the circumstances that accompany it, any action may be easily misrepresented: be not too hasty, therefore, to believe a reproach, till you know the truth, and the whole truth.

4. If any person report unto you some in

jury done to you by another, either in words or deeds, do not be over hasty in believing it, nor suddenly angry with the person so accused; for possibly it may be false or mistaken: and how unseemly a thing will it be, when your credulity and passion shall perchance carry you, upon a supposed injury, to do wrong to him that hath done you none; or, at least, when the bottom and truth of the accusation is known, you will be ashamed of your passion. Believe not a report, till the party accused be heard; and, if the report be true, yet be not transported either with passion, hasty anger, or revenge, for that will be your own torment and perturbation. Ever, when a person is accused or reported to have injured you, before you give yourself leave to be angry, think with yourself, Why should I be angry, before I am certain it is true? or, if it be true, how can I tell how much I should be angry, till I know the whole matter? Though, it may be, he hath done me wrong, yet possibly it is not so much as it is represented; or it was done by mistake; or, it may be, he is sorry for it. I will not be angry, till I know there be cause; and if there be cause, yet I will not be angry till I know