test open the gates of that new Jerusalem; and leadest us into the path of life. Thou, from age to age, gatherest out of every nation, and kindred and people, that multitude which stand before the throne. Thou bringest them out of great tribulation. Thine are the white robes with which they are invested; thine, the palms which they bear; and by thee they are placed under the light of the divine countenance for

ever.

SERMON X.

ON CANDOUR.

kind.

1 CORINTH. xiii. 5.

Charity—thinketh no evil.

RELIGION and Government are the two great foundations of order and comfort among manGovernment restrains the outrages and crimes which would be subversive of society, secures the property, and defends the lives, of its subjects. But the defect of government is, that human laws can extend no farther than to the actions of men. Though they protect us from external violence, they leave us open on different sides to be wounded. By the vices which prevail in society, our tranquillity may be disturbed, and our lives in

various ways embittered, while government can give us no redress. Religion supplies the insufficiency of law, by striking at the root of those disorders which occasion so much misery in the world. Its professed scope is to regulate, not actions alone, but the temper and inclinations. By this means it ascends to the sources of conduct; and very ineffectual would the wisest system of legislation prove for the happiness of mankind, if it did not derive aid from religion, in softening the dispositions of men, and checking many of those evil passions to which the influence of law cannot possibly reach.

We are led to this reflection by the description given in the context of charity, that great principle in the Christian system. The Apostle places it in a variety of lights, and under each of them explains its operation by its internal effects; not by the actions to which it gives rise, but by the dispositions which it produces in the heart. He justly supposes, that, if the temper be duly regulated, propriety of action will follow, and good order take place in external behaviour. Of those characters of charity, I have chosen one for the subject of this Discourse, which leads to the consideration of a virtue highly important to us, both as Christians and as members

of society. I shall endeavour, first, to explain the temper here pointed out, by shewing what this description of charity imports, that it thinketh no evil; and then to recommend such a disposition, and to display the bad effects of an opposite turn of mind.

I. Let us consider what this description of charity imports. You will easily perceive that the expression in the text is not to be understood in a sense altogether unlimited; as if there were no occasion on which we are to think unfavourably of others. To view all the actions of men with the same degree of complacency, would be contrary both to common understanding, and to many express pre cepts of religion. In a world where so much depravity abounds, were we to think and speak equally well of all, we must either be insensible of the distinction between right and wrong, or be indifferent to that distinction when we perceived it. Religion renders it our duty to abhor that which is evil; and, on many occasions, to express our indignation openly a gainst it. But the Apostle, with great propriety, describes the temper which he is recommending, in such strong and general terms, as might guard us against that extreme, to which we are maturally most prone, of rash and unjust suspi,

cion. The virtue which he means to inculcate, is that which is known by the name of Candour; a virtue which, as soon as it is mentioned, every one will acknowledge to be es sential to the character of a worthy man; a virtue which we seldom fail to ascribe to any person whom we seek to recommend to the esteem of others; but which, I am afraid, when we examine our own conduct in a religious view, is seldom the subject of inquiry.

It is necessary to observe, that true Candour is altogether different from that guarded, inoffensive language, and that studied openness of behaviour, which we so frequently meet with among men of the world. Smiling, very often, is the aspect, and smooth are the words, of those who inwardly are the most ready to think evil of others. That Candour which is a Christian virtue, consists not in fairness of speech, but in fairness of heart. It may want the blandishment of external courtesy, but supplies its place with hu mane and generous liberality of sentiment. Its manners are unaffected, and its professions cordial. Exempt, on one hand, from the dark jealousy of a suspicious mind; it is no less removed, on the other, from that easy credulity which is imposed on by every