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cessity of it for man. The prophetic visions are all delighted in, because they are distinguished by the beauties of holiness; and the whole gospel of Jesus is dear to the heart of love, because it is intended to purify unto Christ a church, which he will present to the Father without spot, wrinkle, or blemish.Men are esteemed and loved on earth as they have this moral excellence enstamped upon their souls; and in looking for a heaven which shall satisfy all its desires, it can think of nothing higher and better than a state of sinless purity.

travelled in quest of it; philosophers profess to be | value of holiness in the view of God, and the neso enamored even with the very term, that they have worshipped it as a mere abstraction, which, after all, they could not understand. What contentions has it originated-to what systems has it given rise-what dogmatism has it been the occasion of! And yet, after all, apart from revelation, what is it but a name? This gives it reality and form;-this tells us where it is, what it is, and how it is to be obtained. Here we learn that the glorious gospel of the blessed God, and all the doctrine it includes or implies, is THE TRUTH. The question is answered, proposed by Pilate to the illustrious prisoner at his bar, and the oracle of heaven has declared that the Scriptures are the truths. And the truth is the object of complacency to charity; the bright star, yea, the full-orbed sun, that enlightens its eye, and points out the resting-place of its heart. And it can rejoice in nothing else. Falsehood and error, and the devices of the human mind, are the objects of its disgust and abhorrence. It is evident, then, as we have already shown, that love differs essentially from that vague kind of charity which is so much cried up at present, both without and within the pale of the church; which scorns to proceed upon the Scripture ground of the truth and its genuine influence; reviling as narrow-mindedness and an uncharitable party spirit, all regard to particular doctrines;-but extends its indiscriminate embrace, and pays its idle and unmeaning compliments to all persons, of whatever denomination or persuasion, presuming that they are all serious and mean well, however they may differ from each other, or from the Scripture, in sentiment or in practice. One of the maxims of this spurious candor, as we have already considered, is, that there is no moral turpitude in mental error; and that every thing is non-essential which does not relate to the interests of morality. How widely this counterfeit liberality differs from the apostolic charity, is evident from the fact which we are now considering, and by which we are told that love delights in the truth.For the truth it will be zealous, as for an object dearer than life itself; to this it will be ready to set the seal of blood, and not resign or betray it through fear of the gloom of the captive's dungeon, or dread of the martyr's stake. This is its joy in life-its support in death: this is the dear companion of its pilgrimage on earth, and its eternal associate in the felicities of heaven.

So ardent and so uniform is charity's regard to holiness, that it rejoices in it when it is found in an enemy or a rival. Yes; if we are under the influence of this divine virtue as we ought to be, we shall desire, and desire very fervently too, that those who have displeased or injured us were better than they are. We shall wish to see every speck of imperfection gone from their conduct, and their whole character standing out to the admiration of the world, and receiving the approbation of those by whom they are now condemned. We shall be willing to do any thing by which they may conciliate to themselves the favor of the alienated multitude, and also raise themselves to the vantage ground on which their misconduct has placed us above them. This is charity, to rejoice in those moral excellences, and gaze upon them with gratitude and complacency, which invest the character of one that opposes us with loveliness and beauty, and by which his cause is promoted, in some degree, to the detriment of ours. Men of little virtue may sometimes join from policy in those commendations of another's goodness, the justice of which they cannot dispute, and the harmony of which they dare not disturb; but it is only the Christian, who is far advanced in the practice of all that is difficult in religion, who can secretly rejoice, without envy or jealousy in those very virtues which draw away the public attention from himself, and cause him and his party to pass into eclipse and to sink into shadow. "O Charity! this is thy work, and this thy glory;-a work too rarely performed-a glory too rarely seen-in this region of selfishness, in this world of imperfection; where, of the multitudes that profess to submit to thy sway, there are still so few who are really governed by thy laws, and inspired by thine influence."

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CHAPTER XIV.

THE CANDOR OF LOVE.

Charity beareth all things." SOME writers consider this verse as an amplification of the foregoing one, and explain it, in reference to the truth, in the following manner:-"It beareth all things" reported in the truth, however opposed to the corruption of human nature, and counts none of them hard sayings or unfit to be borne; "it believeth all things" imported in the great truth, or all the inferences which the apostles have deduced from it, as being well affected to the source from whence they flow; "hopeth for all things" promised in it, and "endureth all things;" or patiently suffers all the afflictions that can attend a steady attachment to it. This gives a very good sense of the words, and admits the full force of the universal expressions. Yet it certainly agrees better with the scope of the apostle, to understand the verse with reference to the brethren as the objects of it.

But as the truth is here opposed to iniquity, the apostle especially intended to state that holiness is the object of complacency to charity. Holiness is the rational and appropriate effect of the truth believed. No man can receive the truth in the love of it, without bringing forth the fruits of righteousness, which are by Jesus Christ unto the glory of God. It is the delight of this pure and heavenly grace to contemplate holiness wherever it is to be found. Ascending to the celestial world, it joins the choirs of the cherubim, to look upon the spotless One, and with them to give utterance to its ecstasies, in the short but sublime anthem, "Holy, holy, holy, is the Lord God Almighty." Undismayed by the roar of thunder, and the sound of the trumpet, and the voice of words; by the thick darkness, and the vivid lightnings, and the agitation of the quaking earth; it ventures near the base of Sinai, and, for the delight that it has in holiness, rejoices in the law which is the rule of righteousness. The angels are pleasant to behold, because they are clad in garments of unsullied purity; and the crown of glory If we render the first expression, and which we which Adam wore before his fall was his innocence; are now about to consider, as our translators have and the deep degradation into which he fell by his done, it may signify our bearing one another's burapostacy, was loss of holiness, in which consisted dens and weaknesses, which is to fulfil the law of the image of God. The ceremonial law has an ex- Christ: and it must be confessed this is strictly true; cellence in the eye of charity, because it teaches the ❘ for whoever is under the influence of this principle,

nality, is to become the propagator of the tale, knowing it to be false. "This," says BARROW, "is to become the hucksters of counterfeit wares, or factors in this vile trade. There is no coiner who hath not emissaries and accomplices ready to take from his hand and put off his money; and such slanderers at second hand are scarcely less guilty than the first authors. He that breweth lies may have more wit and skill, but the broacher showeth the like malice and wickedness. In this there is no great difference between the great devil that frameth scandalous reports, and the little imps that run about and disperse them." The next operation of slander is to receive and spread, without examining into the truth of them, false and injurious reports. It is a part of a good man's character, that "He taketh not up a reproach against his neighbor;" i. e. he does not easily entertain it, much less propagate it; he does not receive it but upon the most convincing evidence: but slander founds reproachful tales upon conjecture or suspicion, and raises an injurious representa tion upon a suppositious foundation. Sometimes it withers the reputation of a neighbor by rash speaking, or vehemently affirming things which it has no reason to believe, and no motive for affirming, but the hope of exciting ill will. Slander is sinful, because forbidden in every part of Scripture; cruel, because it is robbing our neighbor of that which is dearer to him than life; and foolish, because it subvenience,-for it not only exposes him to the wrath of God, the loss of his soul, and the miseries of hell in the world to come, but it makes him odious in the present life, causes him to be shunned and discredited, arms his conscience against his own peace, brings upon himself the most reproachful accusations, and not unfrequently the vengeance of that public justice, which is rightly appointed to be the guardian not only of property and life, but of reputation also.

will possess a spirit of tender sympathy. In this world we all groan, being burdened. Each has his own load of care, or grief, or imperfection. This is not the state where we find perfect rest. How wide is the scope, how frequent the opportunity, how numerous the occasions, for sympathy! And, who that is possessed of benevolence, can allow himself to pass a brother upon the road, laboring under a heavier load than his own, without offering to bear a part? We are not to be impertinently officious and intermeddling, nor to pry into the secrets of our neighbors with an inquisitive curiosity: but to inquire into the cause which gives them so much solicitude or so much grief, is the duty of those who are the witnesses of their careworn countenance and downcast look. What an unfeeling heart must that man have, who can see the very form of care and sorrow before him, and never kindly ask the reason of its existence? It is but little that sympathy can do for the sufferer, but that little should be most cheerfully afforded. To be unnoticed and unpitied in our griefs, adds greatly to their weight.For what purpose are Christians collected into churches? not merely to eat the Lord's Supper together: this could be done without any such distinct recognition of a mutual relationship, as that which takes place in the fellowship of believers.The end and design of this bond is, that being united as one body, the members might cherish a general sympathy for each other, and exercise their benevo-jects the calumniator himself to all kinds of inconlence in the way of mutual assistance. The rich, by their munificence, should help their poorer brethren to bear the burden of poverty; the strong should aid the weak to bear the burden of their fears and apprehensions; those who are in health and ease should by seasonable visits, and soothing words, and kind offices, bear the burdens of the sick; counsel should always be given, when it is sought by those who are in difficulty; and a disposition should pervade the whole body, to render its varied resources, talents, and energies, available for the benefit of the whole.

But though this also gives a beautiful meaning, and enjoins a necessary duty, it is not the right view of the passage. The word translated "beareth" all things, signifies also, "to contain, to conceal, to cover." The idea of "bearing" is parallel in meaning with that of "enduring," of which the apostle speaks in the latter part of the verse; and it is not probable that it was his intention to express the same thought twice. Adopting "concealment" as the sentiment intended to be expressed and the failings of others as the object to which it refers, I shall go on to show in what way it is practised.

To do this with still greater effect, we shall exhibit a general view of those sins to which the view of Christian charity stands exposed; and these are, slander, detraction, and rash judging, or censorious

DETRACTION, or backbiting, differs a little from slander, though, in its general nature and constitution, it closely resembles it. Slander involveth an imputation of falsehood; but detraction may clothe itself with truth: it is sweetened poison, served from a golden cup by the hand of hypocrisy. A detrac tor's aim is the same as the slanderer's-to injure the reputation of another; but he avails himself of means that are a little different. He represents persons and actions under the most disadvantageous circumstances he can,-setting forth those which may make them appear guilty or ridiculous, and throwing into the shade such as are commendable. "When he cannot deny the metal to be good and the stamp to be true, he clippeth it, and so rejecteth it from being current: he misconstrues doubtful actions unfavorably, and throws over the very virtues of his neighbors the name of faults,-calling the sober sour, the conscientious morose, the devout suPerhaps there are no sins which are more fre- perstitious, the frugal sordid, the cheerful frivolous, quently alluded to, or more severely rebuked, in and the reserved crafty: he diminishes from the exScripture, than those of the tongue; and for this rea- cellence of good actions, by showing how much betson,-because there are none to which we are so ter they might have been done; and attempts to defrequently tempted-none we are so prone to in-stroy all confidence in long-established character, dulge, or so bold to excuse-none which are so fruit- and all respect for it, by pitching on some single act ful of disorder and discomfort to society. Besides of imprudence, and expanding it into a magnitude, swearing, falsehood, obscenity, blasphemy,-the and darkening it into a shadow, which truth and Scripture speaks of bearing false witness, railing, justice forbid. Such is the backbiter; whose crime tale-bearing, whispering, backbiting, slander, and is compounded of the ingredients of ill humor, reproach: a dismal enumeration of vices belong- pride, selfishness, envy, malice, falsehood, cowarding to that member which was intended to be the ice, and folly. Backbiting must be peculiarly hateglory of our frame. By SLANDER, we understand ful to God. "He is the God of truth, and therefore the circulation of a false report with the intention of detesteth lying, of which detraction ever hath a injuring a neighbor's reputation. Its most vicious spice: He is the God of justice, and therefore doth excess is the invention and construction of a story especially abhor wronging the best persons and acwhich is absolutely false from beginning to end.- tions: He is the God of love, and therefore cannot Its next lower grade, though little inferior in crimi- but loathe this capital violation of charity: He is

ness.

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entertain such a credulous opinion of the excellence of mankind, as unsuspectingly to confide in every man's pretences: but what we condemn is needlessly inquiring into the conduct and motives of other men; examining and arraigning them at our bar, when we stand in no relation to them that requires such a scrutiny; delivering our opinion when it is not called for; pronouncing sentence with undue severity, and heaping the heaviest degree of reproach upon an offender which we can find language to express.

The same writer, in speaking of the mischief of detraction, as discouraging others from the performance of that goodness which is thus vilified and defamed, has the following beautiful remarks.Many, seeing the best men thus disparaged, and the The world is become so extremely critical and best actions vilified, are disheartened and deterred censorious, that in many places the chief employfrom practising virtue, especially in a conspicuous ment of men, and the main body of conversation, is, and eminent degree :-" Why," will many a man if we mark it, taken up in judging; every company say, "shall I be strictly good, seeing goodness is so is a court of justice, every seat becometh a tribunal, liable to be misused? Had I not better be contented at every table standeth a bar, whereunto all men with a mediocrity and obscurity of goodness, than are cited-whereat every man, as it happeneth, is by a glaring lustre thereof to draw the envious eye arraigned and sentenced; no sublimity or sacredand kindle raging obloquy upon me?" And when ness of dignity-no integrity or innocence of life— the credit of virtue is blasted in its practices, many no prudence or circumspection of demeanor,—can will be diverted from it. So will it grow out of re- exempt any person from it. Not one escapes being quest, and the world be corrupted by these agents of taxed under some odious name or scandalous chathe EVIL ONE. It were advisable, upon this consi-racter or other. Not only the outward actions and deration, not to seem ever to detract, even not then visible practices of men are judged, but their retired when we are assured that, by speaking ill, we shall sentiments are brought under review-their inward not really do it; if we should discover any man to dispositions have a verdict passed upon them-their seem worthy, or to be so reputed, whom yet we dis- final states are determined. Whole bodies of men cern, by standing in a nearer light, not to be truly are thus judged at once; and nothing is it in one such, yet wisdom would commonly dictate, and breath to damn whole churches-at one push to goodness dispose, not to mar his repute. If we throw down whole nations into the bottomless pit: should observe, without danger of mistake, any plau- yea, God himself is hardly spared, his providence sible action to be performed out of bad inclinations, coming under the bold obloquy of those who-as principles, or designs, yet ordinarily in discretion the Psalmist speaketh of some in his time, whose and honesty, we should let it pass with such com- race does yet survive-speak loftily, and set their mendation as its appearance may procure, rather mouth against the heavens. Barrow, in order to than slur it by venting our disadvantageous appre-censure this temper, gives the following qualificahensions about it; for it is no great harm that any tions of a judge. "He should be appointed by comman should enjoy undeserved commendation; our petent authority, and not intrude himself into office. granting its claims is but being over just, which, if To how many censors may we say, 'Who made it ever be a fault, can hardly be so in this case, thee a judge?" He should be free from all prejuwherein we do not expend any cost or suffer any dice and partiality. Is this the case with the censodamage; but it may do mischief to blemish any ap- rious? He should never proceed to judgment, withpearance of virtue: it may be a wrong thereto, to out a careful examination of the case, so as well to deface its very image; the very disclosing of hypo- understand it. Let the private self-appointed judges crisy doth inflict a wound on goodness, and exposeth remember this, and act upon the principle of Soloit to scandal, for bad men will then be prone to infer mon-" He that answereth a matter before he hearthat all virtue doth proceed from the like bad prin- eth it, it is a folly and a shame to him." He should ciples; so the disgrace cast on that which is spuri- never pronounce sentence but upon good grounds, ous, will redound to the prejudice of that which is after certain proof and full conviction. If this rule most genuine. And if it be good to forbear detract- were observed, how many censures would be preing from that which is certainly false, much more vented. He will not meddle with causes beyond the so in regard to that which is possibly true; and far jurisdiction of his court. If this were recollected more still is it so in respect to that which is clear and acted upon, the voice of unlawful censure would and sure. die away in silence; for who are we, that we should CENSORIOUSNESS is another sin of the same class- try the hearts and search the reins of men, or another child of the same family: varying, how-judge another's servant? He never proceeds against ever, from those we have already considered by acting not so much in the way of reporting faults as in condemning them. It is different from slander, inasmuch as it assumes, that what it condemns is true; and from detraction, inasmuch as it is not exercised with an intention to injure another in public estimation, but only to reprove him for what is wrong. It assumes the character, not of a witness, but of a judge: hence the injunction, "Judge not." Censoriousness, then, means a disposition to scrutinize men's motives-to pass sentence upon their conduct to reproach their faults,-accompanied by an unwillingness to make all reasonable allowances for their mistakes, and a tendency to the side of se-norance and few ideas, who, for want of something verity rather than to that of leniency. We are not to suppose that all inspection and condemnation of the conduct of others is sin; nor that all reproof of offenders is a violation of the law of charity; nor that we are to think well of our neighbors, in opposition to the plainest evidence; nor that we are to

any man, without citing him to appear, either in person, or by his representative, and giving him an opportunity to defend himself. When any one is censured in company, there should always be found some generous mind, who would propose that the accused should be sent for, and the trial put off till he appeared. He must pronounce, not according to private fancy, but to public and established laws. Is this the rule of the censorious? Is it not rather their custom to make their own private opinion the law? He should be a person of great knowledge and ability. What is the usual character of the private censors? Are they not persons of great ig

else to say, or ability to say it, talk of their neighbors' faults,-a topic on which a child or a fool can be fluent? He is not an accuser; and moreover is, by virtue of his office, counsel for the accused. On the contrary, the censorious are, generally, not only judges but accusers, and counsel against the culprits

But where no other interest is concerned--where no claims demand a disclosure-where no injury is done by concealment, and no benefit is conferred by giving publicity to a fault,-there our duty is to cover it over with the veil of secrecy, and maintain an unbroken silence upon the subject.

whom they have brought to their bar. He should tion. This is what is meant, when it is said that lean, as far as the public good will allow, to the side "Charity covers a multitude of sins. Hatred stirof mercy: but mercy has no place in the bosom of reth up strifes, but love covereth all sins." the censorious, and their very justice is cruelty and It is the wish and the act of love, to conceal from oppression. He must himself be innocent. Why the public all the faults, which the good of the ofis there not a voice heard in every company, when fender, and the ends of public justice, do not require the prisoner is arraigned, and the process of judg- to be disclosed. There are cases, in which to conment begins, saying, "He that is without sin, let ceal offences, whatever kindness it may be to one, him cast the first stone!" He proceeds with solem- would be unkindness to many. If a person living nity and grief, and slowness, to pass the sentence.-in sin, has so far imposed upon a minister, as to inBut what indecent haste and levity, not excepting duce him to propose him for admission to the feljoy, do we witness in those who are given to the lowship of the church, it is the bounden duty of any practice of censuring their neighbors' conduct.* individual, who knows the real character of the Now, to all these sinful practices Christian love candidate, to make it known to the pastor; and the stands directly opposed. It is a long time before it same disclosure should be made in reference to a allows itself to perceive the faults of others. Not more person already in communion, who is actually livquick is instinct in the bird, or beast, or fish, ofing in sin: concealment in these cases is an injury prey, to discover its victim, than the detractor and to the whole body of Christians. If a person is likethe censorious are to descry imperfections as soon ly to be injured in his temporal concerns, by repos as they appear in the conduct of those around them. ing confidence in one who is utterly unworthy of it, Their vision is quite telescopic, to see objects of this it is the duty of those who are acquainted with the kind at a distance, and they have a microscopic snare to warn the destined victim of his danger. If power of inspection, to examine those that are small any are so far regardless of the peace of society and and near; and, when looking at faults, they always the laws of the country, as to be engaged in great employ the highest magnifying power which their crimes against both, concealment on the part of instrument admits of: while for the purpose of look- those who are aware of the existence of such pracing at those spots, which to the naked eye would be tices, is a participation in the crime. As our love lost amidst the surrounding glory, they carry a is to be universal, as well as particular, it must darkened glass. They do not want to see virtues; never be exercised towards individuals in a way no, all that is fair, and good, and lovely, is passed that is really opposed to the interests of the comover in quest of deformity and evil. But all this is munity. utterly abhorrent to the nature of love; which, intent upon the well-being of mankind, and anxious for their happiness, is ever looking out for the signs and the symptoms which betoken that the sum of human felicity is perpetually increasing. The eye of the Christian philanthropist is so busily employed in searching for excellence, and so fixed and so Instead of this friendly and amiable reserve, how ravished by it when it is found, that it is sure to pass different is the way in which many act! No sooner over many things of a contrary nature, as not in- have they heard of the commission of a fault, than cluded in the object of its inquiry; just as he who they set off with the intelligence, as glad as if they is searching for gems is likely to pass by many com- bore the tidings of a victory, proclaiming the memon stones unheeded; or as he who is looking for lancholy fact with strange delight in every compaa particular star or constellation in the heavens, is ny, and almost to every individual they meet; and not likely to see the tapers which are near him as there is a greedy appetite in some persons for upon earth. Good men are his delight; and to scandal, they find many ears as open to listen to the come at these, very many of the evil generation are tale, as their lips are to tell it: or, perhaps, they repassed by: and there is also a singular power of ab-late the matter as a secret, extorting a promise from straction in his benevolence, to separate, when look-those to whom they communicate it, that they will ing at a mixed character, the good from the evil, never mention it again. But if it be not proper to and, losing sight of the latter, to concentrate its ob- publish it to the world, why do they speak of it at servation in the former. all? If it be proper for publicity, why lock up others And when love is obliged to admit the existence in silence? Sometimes the telling faults in secret of imperfections, it diminishes as much as possible is a pitiable kind of weakness, an utter impossibilitheir magnitude, and hides them as much as is law-ty of keeping any thing in the mind, accompanied ful from its own notice. It takes no delight in looking at them, finds no pleasure in keeping them before its attention, and poring into them; but turns away from them, as an unpleasant object, as a delicate sense would from whatever is offensive. If we find an affinity between our thoughts and the sins of which we are the spectators, it is a plain proof that our benevolence is of a very doubtful nature, or in a feeble state; on the contrary, if we involuntarily turn away our eyes from beholding evil, and are Then there are some who publish the faults of conscious to ourselves of a strong revulsion, and an others under the hypocritical pretence of lamenting over acute distress, when we cannot altogether retire them, and producing in others a caution against the from the view of it, we possess an evidence that we same thing. You will see them in company putting know much of that virtue which covereth all things. on a grave countenance, and hear them asking the If we are properly, as we ought to be, under the in-person who sits near them, but with a voice loud fluence of love, we shall make all reasonable allowances for those things which are wrong in the conduct of our neighbor; we shall, as we have already considered, not be forward to suspect evil; but shall do every thing to lessen the heinousness of the ac

Dr. Barrow's Sermons.

by an intention of publishing it only to a single person; but not unfrequently it is a wish to have the gratification of being the first to communicate the report to a large number of persons; each is made to promise that he will not disclose it, that the original reporter may not be anticipated as he pursues his round, and thus have his delight diminished, in being every where the first to tell bad news.

enough to reach every corner of the room, whether he has heard the report of Mr. Such-an-one's conduct: and when every ear is caught, every tongue is silent, and every eye fixed, he will proceed, in a strain of deep lamentation and tender commiseration, to bewail the misconduct of the delinquent,seasoning the narration of the offence, as he goes

through all its circumstances and all its aggrava- | still more to be dreaded for the injury they do.tions, with many expressions of pity for the offender, and many words of caution to the company. Thus, under the hypocritical guise of pity and the abhorrence of sin, has he indulged in this mischievous, yet too common propensity, to publish the failings of some erring brother. Has he mentioned the subject to the individual himself? If not, and he has withheld this mode of expressing his pity, what avails his public commiseration? What possible sympathy with the offender can it be, to placard him in public, and blazon his faults in company?

Some there are, who suppose that there is little harm in talking, in their own particular circles, of the failings of their neighbors: they would not speak of these things before strangers, or society in general; but they feel no scruple in making them matter of conversation among their select friends. But these friends may not all be prudent; and if it be not desirable that the fact should not be known without the circle, the best way is, that it be not known within it. Where there is no benefit likely to be obtained by publicity, it is best, in reference to character, to lock up the secret in our own mind, and literally to observe the injunction of the prophet-" Trust ye not in a friend, put ye not confidence in a guide; keep the doors of thy mouth from her that lieth in thy bosom."

They are not malignants, but they are mischiefmakers; and, as such, should be shunned and dreaded. Every door should be closed against them, or, at least, every ear. They should be made to feel that, if silence be a penance to them, their idle and injurious tales are a much more afflictive penance to their neighbors. Now such persons would not only be rendered more safe, but more dignified by charity: this heavenly virtue, by destroying their propensity to gossiping, would rescue them from reproach, and confer upon them an elevation of character to which they were strangers before. It would turn their activity into a new channel, and make them as anxious to promote the peace of society, as they were before to disturb it by the din of their idle and voluble tongue. They would perceive that no man's happiness can be promoted by the publication of his faults; for if he be penitent, to have his failings made the butt of ridicule, is like pouring nitre and vinegar upon the deep wounds of a troubled mind; or if he be not, this exposure will do harm, by producing irritation, and by thus placing him farther off from true contrition.

If it be essential to charity, to feel a disposition to cover the faults which we witness, and to treat with tenderness and delicacy the offender, it is quite distressing to consider how little of it there is in the world. How much need have we to labor for an increase of it ourselves, and to diffuse it, both by our influence and example, that the harmony of society' may not be so frequently interrupted by the lies of the slanderer, the exaggerations of the detractor, the harsh judgments of the censorious, or the idle gossip of the tale-bearer.

"Charity believeth all things.”

Love, not only will not originate, but will not help to circulate, an evil report. When the tale comes to her, there, at least, in that direction it stops. There are gossips, who, though they would shudder at slander, and, perhaps, would not be the first to give publicity to an idle report of another, yet would feel no scruple in telling what many already know. "It is no secret," they say, "else I would not mention it." But we should not do even this: we should neither invent, nor originate, nor propagate, an evil report. While every tongue is voluble in spreading bad tidings, charity will be si- NEARLY allied to the property we have just consilent; while all seem anxious to enjoy communion dered, and an essential part of candor, is that which in backbiting and detraction, and to sip the cup of follows:-"Charity believeth all things". e. not detraction, as it passes round the company, she says all things contained in the word of God,-for faith to the person who has told the story, "I have no in divine testimony is not here the subject treated ears for defamation, or even for the tale of another's of,-but all things which are testified concerning faults. Go, and affectionately speak with the indi- our brethren; not, however, such as are testified to vidual of his failings, but do not talk of them in their disadvantage, but in their favor. This propublic." If all men acted on these principles, slan-perty or operation of love is so involved, and has der would die upon the lips which gave it birth: tale-bearers would cease, for want of customers, to carry on their trade, as pedlars in detraction; backbiting would go out of fashion; and the love of scandal be starved for want of food.

The evils, then, to which love is opposed, arecalumny, which invents a slanderous report to injure the reputation of another; detraction, which magnifies a fault; censoriousness, which is too officious and too rigid in condemning it; tale-bearing, which propagates it; curiosity, which desires to know it; malignity, which takes delight in it. Of this list of vices, calumny is, of course, the worst; but a tattling disposition, though it may have little of the malignity of slander, is a servant to do its work, and a tool to perpetrate its mischief. Persons of this description are far too numerous. They are to be found in every town, in every village-yes, and in every church. They are not the authors of libels, but they are the publishers; they do not draw up the placard, but only paste it up in all parts of the town; and are amenable, not for the malice which invented the defamatory lie, but for the mischief of circulating it. Their minds are a kind of common sewer, into which all the filthy streams of scandal are perpetually flowing: a receptacle of whatever is offensive and noxious. Such gossips might be pitied for their weakness, if they were not

been to such an extent illustrated, in what we have already considered, that it cannot be necessary to enlarge upon the subject. As charity regards with benevolent desire the well-being of all, it must feel naturally disposed to believe whatever can be stated in their favor. Tell a fond mother of the faults of her child: does she immediately and entirely believe the testimony? No. You will perceive an aspect of unbelief on her countenance; you will hear inquiries and doubtful insinuations from her lips: and after the clearest evidence has been adduced in support of the testimony, you will still discern that she believes you not. But on the contrary, carry to her a report of her child's good conduct-tell her of his achievements in wisdom or in virtue,—and you see at once the look of assent, the smile of approbation, hear the language of conviction, and, in some cases, witness a degree of confidence which amounts to weakness. How can we account for this? On the principle of the apostle, that "love believeth all things:" the mother loves her child; she is sincerely anxious for his well-being; and as our wishes have an influence upon our convictions, she is forward to believe what is said to her child's honor, and as backward to believe what is said to his discredit.

Here, then, is one of the brightest displays of charity, as exhibited in the man who believeth all things which are related to the advantage of others.

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