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tion and deceit. It is much the plainer and easier, much the safer and more secure way of dealing in the world; it hath less of trouble and difficulty, of entanglement and perplexity, of danger and hazard in it; it is the shortest and nearest way to our end, carrying us thither in a straight line; and will hold out and last longest. The arts of deceit and cunning continually grow weaker, and less effectual and serviceable to those that practise them; whereas, integrity gains strength by use; and the more and longer any man practiseth it the greater service it does him, by confirming his reputation, and encouraging those with whom he hath to do to repose the greatest confidence in him; which is an unspeakable advantage in business and the affairs of life.

A dissembler must be always upon his guard, and watch himself carefully, that he do not contradict his own pretensions; for he acts an unnatural part, and therefore must put a continual force and restraint upon himself; whereas, he that acts sincerely, hath the easiest task in the world; because he follows nature, and so is put to no trouble and care about his words and actions; he needs not invent any pretence beforehand, nor make excuses afterwards, for any thing he hath said or done.

But insincerity is very troublesome to manage. A hy pocrite hath so many things to attend to, as make his life a very perplexed and intricate thing. A liar hath need of a good memory, lest he contradict at one time, what he said at another. But truth is always consistent with itself, and needs nothing to help it out; it is always near at hand, and sits upon our lips, and is ready to drop out be fore we are aware; whereas, a lie is troublesome, and one trick needs a great many more to make it good.

Add to all this, that sincerity is the most compendious wisdom, and an excellent instrument for the speedy dispatch of business. It creates confidence in those we have to deal with, saves the labour of many inquiries, and brings things to an issue in a few words. It is like travelling in a plain beaten road, which commonly brings a man sooner to his journey's end, than by ways in which men often lose themselves. In a word, whatever convenience may be thought to be in falsehood and dissimulation, it is soon over; but the inconvenience of it is perpetual, because it

brings a man under an everlasting jealousy and suspicion, so that he is not believed when he speaks the truth, nor trusted when perhaps he means honestly. When a man hath once forfeited the reputation of his integrity, nothing will then serve his turn, neither truth nor falsehood.

Indeed, if a man were only to deal in the world for a day, and should never have occasion to converse more with mankind, never more need their good opinion or good word, it were then no great matter (as far as respects the affairs of this world) if he spent his reputation all at once, and ventured it at one throw. But, if he be to continue in the world and would have the advantage of reputation whilst he is in it, let him make use of sincerity in all his words and actions; for nothing but this will hold out to the end. All other arts will fail; but truth and integ rity will carry a man through and bear him out to the last.

II.-On Doing as we would be Done unto.-ATTERBURY.

HUMAN laws are often so numerous as jo escape our memories; so darkly, sometimes, and inconsistently wor ded, as to puzzle our understandings; and they are not unfrequently rendered still more obscure by the nice distinctions and subtile reasonings of those who profess to clear them: so that under these several disadvantages, they lose much of their force and influence; and in some cases raise more disputes than, perhaps, they determine. But here is a law, attended with none of these inconveniences; the grossest minds can scarce misapprehend it; the weakest memories are capable of retaining it; no perplexing comment can easily cloud it? the authority of no man's gloss upon earth can (if we are but sincere) sway us to make a wrong construction of it. What is said of all the gospel precepts by the evangelical prophet, is more eminently true of this: "It is an high way; and the wayfaring man, though a fool, shall not err therein."

It is not enough that a rule, which is to be of general use, is suited to all capacities, so that wherever it is represented to the mind, it is presently agreed to; it must also be apt to offer itself to our thoughts, and lie ready for present use, upon all exigencies and occasions. And such, remarkably such, is that which our Lord here recommends to us, We can scarce be so far surprised by

any immediate necessity of acting, as not to have time for a short recourse to it, room for a sudden glance as it were upon it, in our minds; where it rests and sparkles always, like the Urim and Thummim, on the breast of Aaron. There is no occasion for us to go in search of it to the oracles of law, dead or living; to the code or pandects; to the volumes of divines or moralists. We need look no farther than ourselves for it; for (to use the apposite expression of Moses) "This commandment which I command thee this day is not hidden from thee, neither is it far off. It is not in heaven, that thou shouldst say, Who shall go up for us to heaven, and bring it unto us, that we may hear it, and do it? Neither is it beyond the sea, that thou shouldst say, Who shall go over the sea for us, and bring it unto us, that we may hear it and do it? But the word is very nigh unto thee, in thy mouth, and in thy heart, that thou mayest do it ?"

It is moreover, a precept particularly fitted for practice, as it involves in the very notion of it a motive stirring us: up to do, what it enjoins. Other moral maxims propose naked truths to the understandings, which operate often but faintly and slowly, on the will and passions, the two active principles of the mind of man; but it is the peculiar character of this, that it addresseth itself equally to all these powers; imparts both light and heat to us; and at the same time that it informs us certainly and clearly what we are to do, excites us also, in the most tender and moving manner, to the performance of it. We can often see our neighbor's misfortune without a sensible degree of concern; which yet we cannot forbear expressing, when we have once made his condition our own, and determined the measure of our obligation towards him, by what we ourselves should, in such a case, expect from him; our duty grows immediately our interest and pleasure, by means of this powerful principle; the seat of which is, in truth, not more in the brain than in the heart of man; it appeals to our very senses; and exerts its secret force in so prevailing a way, that it is even felt, as well as under stood by us.

The last recommendation of this rule I shall mention is, its vast and comprehensive influence; for it extends to

all ranks and conditions of men, and to all kinds of aetion and intercourse between them; to matters of charity, generosity and civility, as well as justice; to negative no less than positive duties. The ruler and the ruled are alike subject to it: public communities can no more exempt themselves from its obligation than private persons "All persons must fall down before it, all nations must do it service." And, with respect to this extent of it, it is that our blessed Lord pronounces it in the text to be, "the law and the prophets." His meaning is, that whatever rules of the second table are delivered in the law of Moses, or in the larger comments and explanations of that law made by the other writers of the Old Testament (here and elsewhere styled the Prophets) they are all virtually comprised in this one short significant saying, "Whatsoever ye would that men should do unto you, do ye even so unto them."

III-On Benevolence and Charity-SEED.

FORM as a niable sentiments as you can, of nations, communities of men, and individuals. If they are true, you do them only justice; if false, though your opinion does not alter their nature and make them lovely, you yourself are more lovely for entertaining such sentiments. When you feel the bright warmth of a temper thoroughly good in your own breast, you will see something good in every one about you. It is a mark of littleness of spirit to confine yourself to some minute part of a man's character; a man of generous, open, extended views, will grasp the whole of it; without which he cannot pass a right judgement on any part. He will not arraign a man's general conduct for two or three particular actions as knowing that man is a changeable creature, and will not cease to be so, till he is united to that Being, who is "the same yesterday, today and forever." He strives to outdo his friends in good offices, and overcomes his enemies by them. He thinks he then receives the greatest injury, when he returns and revenges one; for then he is "overcome of evil." Is the person young who has injured him? He will reflect, that inexperience of the world and a warmth of constitution, may betray his unpractised years into several inadvertencies, which a more ad

'anced age, his own good sense, and the advice of a julicious friend, will correct and rectify. Is he old? The nfirmities of age and want of health may have set an dge upon his spirits, and made him "speak unadvisedly with his lips." Is he weak and ignorant? He considers hat it is a duty incumbent upon the wise to bear with hose that are not so: "You suffer fools gladly," says St. 'aul, "seeing you yourselves are wise." In short, he adges of himself, as far as he can, with the strict rigor f justice; but of others with the softenings of humanly.

From charitable and benevolent thoughts, the transiion is unavoidable to charitable actions. For wherever here is an inexhaustable fund of goodness at the heart, t will under all the disadvantages of circumstances, exrt itself in acts of substantial kindness. He that is subtantially good, will be doing good. The man that has a earty determinate will to be charitable, will seldom put nen off with the mere will for the deed. For a sincere lesire to do good, implies some uneasiness till the thing De done; and uneasiness sets the mind at work, and puts upon the stretch to find out a thousand ways and means of obliging, which will ever escape the unconcerned, the ndifferent, and the unfeeling.

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The most proper objects of your bounty are the neces. sitous. Give the same sum of money, which you bestow ɔn a person in tolerable circumstances, to one in extreme poverty; and observe what a wide disproportion of happiness is produced. In the latter case, it is like giving a cordial to a fainting person; in the former, it is like giving wine to him who has already quenched his thirst. 'Mercy is seasonable in time of affliction, like clouds of cain in time of drought."

And among the variety of necessitous objects, none have a better title to our compassion, than those, who, after having tasted the sweets of plenty, are, by some undeserved calamity, obliged, without some charitable relief, to drag out the remainder of life in misery and woe; who little thought they should ask their daily bread of any but of God; who, after a life led in affluence, "cannot dig, and are ashamed to beg." And they are to be relieved in such an endearing manner, with such a beauty

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