SERMON XX:

Several properties of Charity.

[From Dr. PELLING on Charity.]

I COR. XIII. 7.

Beareth all things; believeth all things; hopeth all things; endureth all things.

IT

T is the great and comprehenfive duty of charity, in commendation whereof thefe words are delivered by the apostle. Amongst many other excellent properties thereof, thefe are four; that it beareth all things; believeth all things; hopeth all things; endureth all things,

AND, firft; Charity beareth all things. The proper sense of the word is, that it covereth or concealeth all things (which are done amifs,)-To lay things to one's charge, which he is not guilty of, is very unjust; to blame him upon mere fufpicion, is very rash; and to divulge every fault, tho' we

certainly know it, is

very

uncharitable.

Where

Π

Where the end of making another's faults known, is neither neceffary nor good, nor just nor charitable, but rather mean and hurtful; we should be as tender of a neigh bour's fame, as of our own; and no more speak of his crimes, than we would discover his fecrets, which in conscience and honour we are bound to keep in the dark.

One great reason for which charity requires us to be very careful in this matter, is this: Because the divulging of another's offences is fo far from doing him any good, that it is a probable way to harden him in a courfe of wickedness.

Shame is fometimes the strongest bridle, to restrain people from things that are of bad report. If we take off that check, there is no staying them; but they turn to their course, as the horse rufheth into the battle.

Nor is there a more ready means to make them fhameless, than to expose those miscarriages to open view, which they cannot but like the lefs, because they are afraid of a discovery.

Private admonitions, if kindly and dif creetly tendred to the persons themselves,

often

often prove a fuccefsful method of reclaiming those who are not as yet thoroughly hardened; because those admonitions are an argument of friendship, which makes the fofteft and deepest impreffion. For which reason, faith our Saviour, If thy brother trejpafs against thee, go and tell him his fault between thee and him alone. This is the most likely way to gain, or to reform him. Whereas to proclaim, or whisper out his faults, efpecially to perfons unconcerned, and that too with pleafuré, and as a fort of entertainment, is the ready means of rendering his heart obdurate, and of making all counfels to recoil and have no effect; becaufe in this cafe, it is not charity that speaks, but ill nature and a designing mind.

L

And moreover, Besides the mischief done to the finner himself, by uncharitable detec→ tions, no little hurt alfo is done to those to whom the fin is told. By hearing of ill things, people learn infenfibly to do them; because there is a contagion in all wickednefs; whereby the minds of those, to whom it is discovered, are infected by degrees, if there be not a very strong prefervative to

keep

keep out the peftilence, which is rarely provided in those cafes.

For it is not ufual with us to lend an ear, but to things we are very willing to hear of; and by this means, an evil report doth naturally caft the ftronger influence, and doth naturally make the deeper impreffion, the mind being difpofed for it beforehand.

Upon which account, it is necessary for every good man, with all poffible care to preserve his ear from infection, left it pafs thro' that to the heart. For a story told of another many times becomes an example: So that by being made acquainted with the faults of others, people infenfibly are apt to become worse themfelves.

Therefore to exprefs our charity in this cafe, let us carefully obferve that advice of the fon of Sirach, Rehearse not unto another what is told unto thee, and thou shalt fare never the worfe. Whether it be to friend or foe, talk not of other mens lives; and altho thou canst without offence, yet reveal them

not.

For charity fake, every story is not to be told; for tho' it be true, it may be hurtful; tho' it be not hurtful in the first report,

it

may

may

be fo in the confequence: Because famë is like the cloud which the prophet's fervant faw, in the 18th chapter of the first book of Kings; the further it spreads, the greater it grows, till there be no more comparifon between its original, and its increase, than there is between the breadth of a man's hand, and the dimenfions of the firmament: And who can tell, how mifchievous and terrible the end will be?

For the preventing whereof, we should with all poffible art and speed, stop the mouths of those who are apt to report fuch things. In fpite of good neighbourhood, and of religion, fome will make it their bufinefs to lay open the lives of others, to stain their good name, and to fpoil the favour of that, which is better than precious ointment.

And what injuries come by this evil practice, not only to particular perfons, but to whole focieties, is moft evident. The leaft, is that which Solomon mentions (tho' that is too great, and sometimes irreparable;) a whisperer (says he) separateth chief friends.

A good remedy in this cafe is, to turn the ear afide, and not fuffer it to receive any hurtful informations.