which he draws between himself, and his brother upon hearing of any act of misconduct, is a source of pleasure; and that, in such cases, the feelings of self overcome the rules of the gospel; if you ask any man such a question, he will say, that he depends upon his own efforts, and not on the failure of others; he will contend, that the errors of his fellow creatures are to him a source of serious concern; he says so-and he believes that he says the truth; for no man knows the secrets of his own heart; but if it is true, why are the wings of evil fame so swift, and so unwearied? Why is it not as difficult to lose, as to gain, the commendations of mankind? Why does it require a whole life to gain a character which can be lost, and unjustly lost, in a single moment of time? It is because we are reluctant to exalt, and ever willing to pull down; because we love the fault better which gives us an inferior, than the virtue which elevates an human being above us. I say these things not to offend, but to promote Christian charity; not to lower our ideas of human nature, but to recall it to the purity, and perfection, of the gospel; and by these means to adorn it, and to lift it up. The true way to rid ourselves of these unworthy feelings, is to cultivate a general love of happiness, and of excellence; to rejoice with the joy of others; to be glad that the heart of any human being is made glad; to be proud of every virtue built up with time, and toil, and sound instruction; to mourn when man forgets his God; and to feel that it is the common interest of our nature, to withstand the violence of passion; and to extend the dominion of true religion. I have thus endeavoured to shew in what righteous judgment of our neighbour consists; I have stated it to be our duty to receive, with reluctance, the imputation of evil, to guard against every impulse of prejudice, or passion, which may bias our judgment; to defend our fellow creatures, where we can do so with justice; and never to believe in evil report, but upon the most satisfactory evidence: I have stated, that it is also our duty to suppose, that, in time, bad qualities may be corrected, and serious faults atoned for; to receive, with pleasure every symptom of amendment; and lastly, whatever be the proof of guilt, to be slow, and cautious in bringing it forward to the knowledge of mankind. Such is the manner in which I have attempted to explain this Christian duty of judging our neighbour in righteousness; -allow me to conclude, by pressing earnestly upon your attention this antient, and sublime, law which bears so directly upon human happiness, and is so frequently, and powerfully sanctioned by the gospel: To depreciate our fellow creatures may gratify pride, by the comparative elevation of ourselves; or minister to vanity by the display of lively talents; but the pleasure is soon gone, and the bitterness remains ; we feel that the purity of our own conduct gives us no title to censure that of others; we are conscious of deserving the enmity of those who have been the objects of our malice; and we know that it is not approved, even by those who appear to derive from it the greatest amusement; but to conquer the love of transient applause, to condemn reluctantly, and for the public good; to defend, and protect, with pleasure; and though passion, pride, and impunity, tempt, to preserve a scrupulous, and awful justice in our judgment of others, is to secure the purest, and most perfect, of all pleasures,-self approbation, and respect. If you can raise your mind to this elevation of virtue, mankind will love, and adore you; every human being will feel his honor, and his good fame, safe in your hands; and that Saviour will heap blessings on your head, who has bid you judge in mercy, and love your neighbour as yourself. |