is reprefented in Scripture, as pronouncing the irrevocable Sentence of a happy or miferable Eternity, we are told, he will particularly enquire, whether we have fed the Hungry, and clothed the Naked, &c. Befides, it is our Intereft in this World; by our Kindness to others we befpeak theirs, whenever we ftand in Need of it; the great Secret to procure the Love of others, is upon all Occafions to teftify our Love towards them.

Exercife this Virtue.

I. In your Thoughts: By entertaining no difadvantageous Opinions of your Neighbour; by not giving Way to groundlefs Sufpicions and rafh Judgments concerning him; by throwing them back when they offer themfelves, with a Reflection upon yourself; Lord, how quick fighted am I in regard to the Faults of others, but how blind in difcovering my own! A charitable Man makes the moft candid Judgment of every Body; and when his Neighbour's Actions are capable of a double Interpetation, he puts the beft upon them. The ordinary Rule of judging others by, is ourselves: and when our own Inclinations are bad, and our Wills bent upon that which is Evil, we eafily perfuade ourselves that our Neighbour governs himself by the fame Measures.

II. In your Words. Here a particular Guard muft be fet, because there are fo many

Ways

Ways of tranfgreffing our Duty. Some upon the leaft Provocation give bad Language, fpeak with Anger and Contempt of others, which no Pretence whatfoever can justify. Others make it their Bufinefs to divert themfelves at the Expence of others by Raillery, and fay every Thing that comes in their Minds to gratify their Paffion.

The Talent of Raillery is very dangerous, and therefore it is beft to keep at a Distance from it. For, firft, It is apt to injure ourfelves, by making us light and trifling, and by impairing the Spirit of Devotion. A Mind thus corrupted, which makes a common Practice of turning the most serious and facred Things into Ridicule, can have but a very indifferent Tafte for Religion: By Degrees, it will quite extinguish it in those that give themselves this Liberty, and in thofe that are diverted by it. And, fecondly, It is offenfive to others, because it wounds the Rules of Charity. At firft thefe merry Gentlemen pretend only to divert themselves and the Company; but afterwards their Railleries become tirefore, or their Jefts have too much Piquancy, and very often they end in Difputes and Quarrels.

Thofe that next offend in their Tongue, are the Evil-speakers; and alas! one fees but too many who cannot converfe without. making their Neighbours' Faults the Subject of it; who being pushed on by Envy, or by

an unhappy Cuftom, cenfure and detract as often as they fpeak. They endeavour, indeed, fometimes to excufe themselves, by pretending, it is only by Way of Sport and Diverfion; but what a cruel Pleasure is it, to play with Men's Honour and Reputation, which to fome is dearer to them than their Lives? At other Times they pretend they fay nothing but what every Body knows; when, alas! their Neighbour's Faults are far from being fo public as they think; but granting that they were fo, it is a Sign we have but little Charity for our Neighbour, when we endeavour, inftead of concealing his Imperfections, to entertain all Companies with the Relation of them: By this Means they certainly spread, and the Man is made more contemptible.

The proud Man is not lefs at Variance with Charity, than the Evil-speaker and Detracter. He cannot bear to hear any one commended; fo much Praise as is given to another, seems to leffen his own Glory, which makes him as ingenious in diminishing the Reputation of others, as he is dextrous in aggrandizing his -own. His Vanity makes him believe, that when the Imperfections and Frailties of others are discovered, he himself will only remain fit to receive Applause and Commendation., Now, is not this the very Top of Envy and Pride?

All

and let

All these Ways of tranfgreffing the Rules of Charity you must carefully avoid. Speak all the Good you know of your Neighbour, your Difcourfe tend to raife his Character. Never fay any Thing that may fhock the leaft Perfon in the World; and fpeak of others with the fame Refervedness that you defire they should fpeak of you.

III. In your Actions. Be fo far from hurting your Neighbour, either in his Perfon or Eftate, as to do him all the good Offices that lie in your Power. Exercife all Acts of Mercy and Charity in relation to him, for which you can never want an Opportunity. Are there not many ignorant Souls to be inftructed, and many Sinners to be reproved, many Poor to be relieved, many Sick to be vifited, and many Prifoners to be fet free?

Never pretend that your Charity may be abufed, and that you meet with Returns of Ingratitude; this Thought may be apt to lead you into the wrong. But granting that you meet with fuch Difcouragement, and that Men return Evil for the Good you do them, ftill perfevere from the Motive of Love to God; he will never forget your Labour of Love: The more difinterefted your Charity is, the more it tends to Perfection.

IV. Bear with the Infirmities of others. Why are you are you fo apt to be apt to be angry with your Neighbour? God is patient towards you, notwithstanding your daily Provocations, and you continually

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continually ftand in Need of the Forbearance of others: This makes it reafonable, that you should be kind and compaffionate towards them. You indulge too much your own ill Humour, and are apt to entertain Averfions and Antipathies against fome People; which is the Occafion that the least of their Faults become uníupportable to you. Remember the Maxim which St. Paul recommended to the firft Chriftians: Bear ye one another's Burdens, and fo fulfil the Law of Chrift.

You may object, that your Neighbour is in the wrong: Suppofing he is fo, he is the greater Object of your Compaffion; but do not contract Guilt to yourfelf, by any unchriftian Behaviour. The Injury, it is poffible, was provoking; and the Contempt with which he ufed you touched you very near; facrifice your Refentment to the crucified Jefus; the more the Perfon was to blame, and the greater your Mortification, the more it raifes your Charity in pardoning, in despite of any Temptation to the contrary.

Remember always, that you converse not with Angels, but with Men, who are frail and inconftant, and feldom in the fame Humour, fo that an unguarded Expreffion may eafily fall from them. Lay not any Strefs upon a rafh Word, change the Difcourfe, or jeft it off, but be fure not to fuffer yourself to be provoked. If you neglect it, no more Notice

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