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side? especially when we consider, that as, SERMON through imperfect information, we are unqualified for deciding soundly, so, through want of impartiality, we are often tempted to decide wrong. How much this enforces the argument for Candour will appear by considering,

In the third place, What the sources are of those severe and uncharitable opinions which we are so ready to form. Were the mind altogether free from prepossession and bias, it might avail itself to more advantage of the scanty knowledge which it possesses. But this is so far from being the case, that on every side we are encumbered with prejudices, and warped by passions, which exert their influence in nothing more than in leading us to think evil of others. At all times we are justly said to see through a glass darkly; but passion and prejudice, looking through a glass which distorts the form of the objects, make us also see falsely.

It is one of the misfortunes of our present situation, that some of the good dispositions of human nature are apt to betray us into frailties and vices. Thus it often happens,

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SERMON that the laudable attachment which we contract to the country, or the church, to which we belong, or to some political denomination under which we class ourselves, both confines our affections within too narrow a sphere, and gives rise to violent prejudices against such as come under an opposite description. Not contented with being in the right ourselves, we must find all others in the wrong. We claim an exclusive possession of goodness and wisdom; and, from approving warmly of those who join us, we proceed to condemn, with much acrimony, not only the principles, but the characters, of those from whom we differ. Hence persons of well-disposed minds are too often, through the strength of partial good affection, involved in the crime of uncharitable judgment. They rashly extend to every individual the severe opinion which they have unwarrantably conceived of a whole body.-This man is of a party whose principles we reckon slavish; and therefore his whole sentiments are corrupted. That man belongs to a religious sect which we are accustomed to deem bigotted; and therefore he is incapable of any generous

or

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or liberal thought. Another is connected SERMON with a sect which we have been taught to account relaxed; and therefore he can have no sanctity. Are these the judgments of candour and charity? Is true piety or virtue so very limited in its nature, as to be confined to such alone as see every thing with our eyes, and follow exactly the train of our ideas? Was there ever any great community so corrupt as not to include within it individuals of real worth?

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Besides prepossessions of this nature, which sometimes mislead the honest mind, there are other, and much more culpable, causes of uncharitable judgment. Pride is hurt and wounded by every excellence in which it can claim no share; and, from eagerness to discover a blemish, rests upon the slightest appearance of one, as a satisfying proof. When rivalry and competition concur with pride, our desire to espy defects increases, and, by consequence, the grounds of censure multiply. Where no opposition of interests take place, envy has too much influence in warping the judgment of many. Even when none of these causes operate, the inward consciousness of depravity is sufficient VOL. II.

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to

SERMON, to fill the mind with evil thoughts of others.

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Whence should a man so readily draw his opinion of men as from that character with which he is best acquainted, because it is his own? A person of low and base mind naturally imputes to others the sentiments which he finds congenial to himself; and is incredulous of every excellency which to him is totally unknown. He enjoys, besides, consolation in the thought that others are no better than himself; that his weaknesses and crimes are those of all men; and that such as appear most distinguished for virtue possess no real superiority, except greater dexterity in concealing their vices. Soothing themselves with this doctrine in secret, too many foster and strengthen the bad opinion which they entertain of all mankind. Rarely, if ever, have you ground to think well of that man's heart, who is, on every occasion, given to think the worst of others. Let us observe,

In the fourth place, that suitable to the sources whence a jealous and suspicious temper proceeds, are the effects which it produces in the world, the crimes and mischiefs

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with which it fills society. It possesses this SERMON unhappy distinction beyond the other failings of the human heart, that while it impels men to violent deeds, it justifies to their own apprehension the excesses which they commit. Amidst the uproar of other bad passions, conscience acts as a restraining power. As soon as the tumult subsides, remorse exerts its influence, and renders the sinner sensible of the evil which he has done: But the uncharitable man is unfortunately set loose from any such check or controul. Through the infatuation of prejudice, his judgment is perverted; conscience is misled; the light within him is turned into darkness. Viewing the objects of his displeasure as evil men, he thinks himself entitled to give that displeasure full vent; and in committing the most inhuman actions, may sometimes imagine that he is doing good service to God.

The first fruits of an evil-thinking spirit are calumny and detraction, by which society is so often embroiled, and men are set at variance with one another. But did it proceed no farther than censorious speech, the mischief would be less. Much greater and