or vexatious to others; and that too much time be not spent this way, to the neglect of those duties and offices of life which belong to their station and condition in the world. However, though there is not any necessity that men should aim at being important and weighty in every sentence they speak: yet since useful subjects, at least of some kinds, are as entertaining as others; a wise man, even when he desires to unbend his mind from business, would choose that the conversation might turn upon somewhat instructive.

The last thing is, the government of the tongue as relating to discourse of the affairs of others, and giving of characters. These are in a manner the same: and one can scarce call it an indifferent subject, because discourse upon it almost perpetually runs into somewhat criminal.

And first of all, it were very much to be wished that this did not take up so great a part of conversation; because it is indeed a subject of a dangerous nature. Let any one consider the various interests, competitions, and little misunderstandings which arise amongst men; and he will soon see, that he is not unprejudiced and impartial; that he is not, as I may speak, neutral enough, to trust himself with talking of the character and concerns of his neighbour, in a free, careless, and unreserved manner. There is perpetually, and often it is not attended to, a rivalship amongst people of one kind or another, in respect to wit, beauty, learning, fortune, and that one thing will insensibly influence them to speak to the disadvantage of others, even where there is no formed malice or ill design. Since therefore it is so hard to enter into this subject without offending, the first thing to be observed is, that people should learn to

decline it; to get over that strong inclination most have to be talking of the concerns and behaviour of their neighbour.

But since it is impossible that this subject should be wholly excluded conversation; and since it is necessary that the characters of men should be known: the next thing is, that it is a matter of importance what is said; and therefore, that we should be religiously scrupulous and exact to say nothing, either good or bad, but what is true. I put it thus, because it is in reality of as great importance to the good of society, that the characters of bad men should be known, as that the characters of good men should. People, who are given to scandal and detraction, may indeed make an ill use of this observation; but truths, which are of service towards regulating our conduct, are not to be disowned, or even concealed, because a bad use may be made of them. This however would be effectually prevented, if these two things were attended to. First, That, though it is equally of bad consequence to society, that men should have either good or ill characters which they do not deserve; yet, when you say somewhat good of a man which he does not deserve, there is no wrong done him in particular; whereas, when you say evil of a man which he does not deserve, here is a direct formal injury, a real piece of injustice done him. This therefore makes a wide difference; and gives us, in point of virtue, much greater latitude in speaking well than ill of others. Secondly, A good man is friendly to his fellow-creatures, and a lover of mankind; and so will, upon every occasion, and often without any, say all the good he can of every body: but, so far as he is a good man, will never be disposed to speak evil of any, unless there be some other

reason for it, besides barely that it is true. If he be charged with having given an ill character, he will scarce think it a sufficient justification of himself to say it was a true one, unless he can also give some further account how he came to do so: a just indignation against particular instances of villainy, where they are great and scandalous; or to prevent an innocent man from being deceived and betrayed, when he has great trust and confidence in one who does not deserve it. Justice must be done to every part of a subject when we are considering it. If there be a man, who bears a fair character in the world, whom yet we know to be without faith or honesty, to be really an ill man; it must be allowed in general, that we shall do a piece of service to society, by letting such an one's true character be known. This is no more than what we have an instance of in our Saviour himself; though he was mild and gentle beyond example. However, no words can express too strongly the caution which should be used in such a case as this.

Upon the whole matter: If people would observe the obvious occasions of silence, if they would subdue the inclination to talebearing, and that eager desire to engage attention, which is an original disease in some minds; they would be in little danger of offending with their tongue; and would, in a moral and religious sense, have due government over it.

I will conclude with some precepts and reflections of the Son of Sirach upon this subject. Be swift to hear; and, if thou hast understanding, answer thy neighbour; if not, lay thy hand upon thy mouth. Honour and shame is in talk. A man of an ill

tongue is dangerous in his city, and he that is rash in his talk shall be hated. A wise man will hold his tongue till he see opportunity; but a babbler and a fool will regard no time. He that useth many words shall be abhorred; and he that taketh to himself authority therein, shall be hated. A backbiting tongue hath disquieted many; strong cities hath it pulled down, and overthrown the houses of great men. The tongue of a man is his fall; but if thou love to hear, thou shalt receive understanding.

SERMON V.

UPON COMPASSION.

ROMANS xii. 15.

Rejoice with them that do rejoice, and weep with them that weep.

VERY man is to be considered in two capacities,

EV

the private and public; as designed to pursue his own interest, and likewise to contribute to the good of others. Whoever will consider, may see, that in general there is no contrariety between these; but that from the original constitution of man, and the circumstances he is placed in, they perfectly coincide, and mutually carry on each other. But, amongst the great variety of affections or principles of action in our nature, some in their primary intention and design seem to belong to the single or private, others to the public or social capacity. The affections required in the text are of the latter sort. When we rejoice in the prosperity of others, and compassionate their distresses, we, as it were, substitute them for ourselves, their interest for our own; and have the same kind of pleasure in their prosperity, and sorrow in their distress, as we have from reflection upon our own.

Now there is nothing strange or unaccountable in our being thus carried out, and