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Ser. IV. by letting fuch an one's true Character be

known. This is no more than what we have an Inftance of in our Saviour himself,

though he was mild and gentle beyond Example. However, no Words can exprefs too ftrongly the Caution which fhould be used in such a Cafe as this.

Upon the whole Matter, if People would obferve the obvious Occafions of Silence, if they would fubdue the Inclination to Tale-bearing, and that eager Defire to engage Attention, which is an Original Disease in fome Minds; they would be in little Danger of offending with their Tongue, and would in a moral and religious Senfe have due Government over it. I will conclude with fome Precepts and Reflections of the Son of Sirach upon this Subject. Be fwift to hear, and if thou haft Understanding, anfwer 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 wife Man will hold his Tongue, till he fee Opportunity; but a Bab.

Mark xii. 38, 40;

a Babler and a Fool will regard no Time.Ser. IV. A back-biting Tongue hath difquieted many; ftrong Cities hath it pulled down, and overthrown the Houfes of great Men. The Tongue of a Man is his fall; but if thou love to hear, thou shalt receive Understanding.

SERMON

SERMON V.

Upon Compaffion.

ROM. xii. 15.

Rejoyce with them that do rejoyce, and weep with them that weep.

E

VERY Man is to be confidered in two Capacities, the Private and Publick; as defigned to purfue his own Intereft, and likewise to contribute to the Good of others. Whoever will confider, 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 Af fections or Principles of Action in our Nature, fome in their primary Intention and Design feem to belong to the fingle or pri

Ser. V.

Ser. V. vate, others to the publick or focial Capa

city. The Affections required in the Text are of the latter Sort. When we rejoyce in the Profperity of others, and compaffionate their Diftreffes, we, as it were, fubftitute them for ourselves, their Intereft for our own; and have the fame Kind of Pleafure in their Profperity and Sorrow in their Distress, as we have from Reflection upon Now there is nothing ftrange or unaccountable in our being thus carried out, and affected towards the Interefts of others. For if there be any Appetite, or any inward Principle befides Self-love; why may there not be an Affection to the Good of our Fellow-creatures, and Delight from that Affections being gratified, and Uneafinefs from things going contrary to it, *.

our own.

Of

* There being manifeftly this Appearance of Men's fubftituting others for themselves, and being carried out and affected towards them as towards themfelves; fome Perfons, who have a System which excludes every Affection of this Sort, have taken a pleasant Method to folve it; and fell you it is not another you are at all concerned about, but your felf only, when you feel the Affection called Compaffion. i. e. Here is a plain Matter of Fact, which Men cannot reconcile with the general Account they think fit to give of things: They therefore, inftead of that manifeft Fact, fubftitute another, which is reconcileable to their own Scheme. For

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