traction, falfehood, deceit, and treachery; from fraud and oppreffion; from envy, hatred, anger, luft, ambition, revenge, and the whole infernal family of malevolent paffions. Annihilate all the evils that arife from these fources, and this world would be a paradife. Every other kind of charity would be almoft unneceflary. For it is the chief business of human compaffion, to heal those wounds. which human malignity is conftantly inficting. How much, then, is it to be lamented, that this most important branch of charity is not more attended to, than it seems to be! There is no one character in the world, which men are in general fo ambitious of having ascribed to them, as that of good-nature and benevolence. With fome (especially those that reject Christianity, but profess themselves friends to virtue) this is deemed not merely the firft of human duties, but the only one worth their notice; the one thing needful, the fum and fubftance of all morality and religion. One should naturally fuppofe, therefore, that this virtue at least, this favourite and fashionable virtue, would be perfectly well understood and practised, and

every the minuteft branch of it most affiduously cultivated and improved. But how far this is from being the cafe, is but too apparent. The common pretence to it is feldom any thing more than a little conftitutional cafinefs of temper, a fociability of difpofition, and a thoughtless, indiscriminate, perhaps even pernicious liberality. On thefe grounds do great numbers fancy themfelves the kindeft, the gentleft, the most benevolent of human beings. And yet, at the fame time, thefe men of benevolence will not fcruple, perhaps, where their own intereft is concerned, to opprefs and harafs their inferiors without the leaft feelings of compaffion or remorse, to invade their cleareft rights, difregard their most equitable claims, diftrefs them with expensive and tedious litigations, and crush them with the weight of their wealth and power. envy or ambition, if prejudice or party, if fpleen or refentment, inflame their minds, they will fay fometimes the bitterest and the cruelleft things of those whom they happen to diflike, will calumniate the fairest and most unblemished characters, will misrepresent the best intentioned actions and defigns, and give way

If

to

to fuch a vehemence of temper and conduct as is utterly inconfiftent with all true benevolence. If fofter paffions take poffeffion of them, these they will often indulge to the very utmoft, let what will be the confequence, let who will be the fufferer. The dignity of virtuous innocence, the peace and comfort of families, the tics of friendship, the laws of hofpitality, the fanctity of plighted vows, the happiness of those whom they are bound by the most folemn engagements to cherish and to protect, all these, and a thousand other no lefs facred obligations, are trifles to them, are brushed away like the morning dew, when they ftand in the way of their defires; and multitudes must be made wretched for ever, that they may be triumphant for one moment. And yet, if the flighteft injury or infult be offered to themselves, they take fire in an instant; they purfue the offender with inextinguishable fury and rancour, and, whilst they are violating every hour the maxims of true honour, will facrifice to notions of falfe honour the life of the dearest friend they have in the world. Let not thefe, let not any fuch as thefe, ever pretend to talk of humanity or benevolence.

benevolence. They are ignorant of its first principles, and have the very rudiments of true Christian charity yet to learn. Though to some perfons, and on fome occafions, they may perhaps be generous and kind; yet if they are diffolute, oppreffive, implacable, vindictive, the mifery they occafion by these vices will infinitely outweigh all the good they do in other instances, and juftly denominate them hard-hearted and inhuman.

II. The very first duty, then, of the benevolent man, is to do harm to no one. Then let him go on to do good to as many as he can. And he may do good to more perfons, and in more cafes, than he is perhaps aware of. What numberless opportunities, for instance, are there of making others happy in the daily commerce of life (efpecially in its nearest and tenderest connections) by an easy, affable, condescending, gentle, encouraging behaviour and conversation. We may fay and do the most trivial things, in fuch a manner as to give almost as much pleasure to those with whom we conftantly live and converse, as we could do by the most fubftantial acts of kindnefs. And let not this be thought unworthy

the attention of a Chriftian affembly. Scrip ture itself commands us to be courteous, and the manners of our bleffed Lord were not only mild and gentle, but graceful and captivating. This was the natural refult of his unbounded benevolence, which is indeed the best, the only fure and folid foundation of true URBANITY. Without real, undiffembled good-will to others, either from principle or conftitution, there can be no fuch thing as a conftant defire to please; and without fuch a defire always prefent to our minds, it is impoffible we fhould pleafe. Whoever, therefore, wishes to render himself univerfally beloved and admired, must not merely feem benevolent; he must be really fo. When once he is, every thing elfe will generally follow of course, without difficulty, without effort, without the leaft occafion for art, disguise, or management †• When all is goodness within, all must be gracious and engaging without. When there is a fountain of genuine kindness in the foul, it will naturally and fpontaneously diffuse itself to every the minutest part of our behaviour.

+ Such as we fee recommended in the letters of a late noble Earl to his fon.

III. They