in the daily commerce of life (especially in its nearest and tenderest connexions) by an easy, affable, condescending, gentle, encouraging behaviour and conversation. We may say and do the most trivial things, in such a manner as to give almost as much pleasure to those with whom we constantly live and converse, as we could do by the most substantial acts of kindness. Scripture itself commands us to be courteous'; [1 Pet. iii. 8.] and the manners of our blessed Lord were not only mild and gentle, but graceful and captivating. This was the natural result of his unbounded benevolence, which is indeed the best, the only sure and solid foundation of true urbanity. Without real, undissembled good-will to others, there can be no such thing as a constant desire to please; and without such a desire always present to our minds, it is impossible we should please. Whoever, therefore, wishes to render himself universally beloved and admired, must not merely seem benevolent; he must be really so. When once he is, every thing else will generally follow of course, without difficulty, without effort, without the least occasion for art, disguise, or management. When there is a fountain of genuine kindness in the soul, it will naturally and spontaneously diffuse itself to every the minutest part of our behaviour.

III. They who have had much experience in the world, may be of infinite use, to those who have had but little,-by giving them salutary advice; by rectifying their crude, mistaken notions of men and things; by instructing them in the real value of the blessings and the evils both of this life and the next; by pointing out to them the road they are to take, the objects they are to pursue; by guarding them against those hasty friendships, and ruinous connexions, which they are but too apt to form; by teaching them, in fine, to distinguish properly between trivial, showy, superficial accomplishments, and those solid, substantial attainments, both intellectual, moral, and religious, which ought to engage the chief attention of a rational and immortal being. This world is a wide and turbulent ocean, full of rocks and shoals; and there cannot be a kinder or more useful thing than to furnish those who are ready to launch out upon it, with a proper chart and compass to direct their course. There are few persons who have not, in some part of their lives, abundant opportunities of exercising their benevolence and good-nature, in this way, towards the

thoughtless and inexperienced. And they must have little feeling indeed, who can see a poor giddy wretch running headlong down a precipice, without stretching out a friendly hand to snatch him from destruction.

IV. But if we are afraid of being thought meddling and officious, where friendship only was meant, there is another method of benefiting others, which cannot possibly give offence; and that is, a good example. Living under the influence of a bright example is to the soul, what breathing a pure and wholesome air is to the body: we find ourselves mended and improved and invigorated by both, without any sensible impression made upon us, without perceiving how the happy change is brought about. When people offer us advice in form, it seems to argue a kind of superiority, which sometimes offends us. But we cannot possibly be angry with a man for taking care of his own conduct, for going on in the right road himself, and leaving us to follow him or not, as we think fit. When virtue is thus made visible in human form, its charms are too powerful to be resisted. Instead of applying to the understanding, it makes its way directly to the heart; and when that is once gained over, all difficulty is at an end. Here, then, is a way of doing good, which is equally in the power of the greatest man and the meanest. He has nothing to do but to go quietly on in the path of duty; and he will be followed by multitudes, on whom neither argument, nor persuasion, would ever have made the slightest impression.

But though every one may thus make his light shine most usefully before men, yet the higher this light is placed, the wider will be its sphere, and the more extensive its influence.

It is very well known, that the lower orders of men almost constantly take the cast and colour of their lives from those above them. What a noble opportunity for doing good does this afford to those, who, by their birth, station, power, wealth, and abilities, are set upon an eminence; an opportunity which, to every man of benevolence, of public spirit, nay, even of any honest ambition, must be such a temptation. to right conduct, as one would think it impossible for him to withstand. Surely there is no gratification that wealth or power can bestow, equal to the feelings which they must have, who see multitudes of their fellow-creatures growing every day better and happier under their hands. It can be exceeded

only by the unspeakable joy they will experience hereafter, when they perceive themselves surrounded in the realms of light by those, who have been brought there principally by their means; whose grateful transports will overwhelm them with delight, and for whose virtues they will be rewarded as well as for their own.

V. Another very easy and unexpensive method of being serviceable to others, is, by vindicating the characters of those that have been unjustly defamed and traduced. If the injured persons are strangers to us, it is generous and noble to stand up in their defence. If they are our friends, we are bound by the most sacred ties to repel the insults, offered to their good name. If they are set in authority over us, it is our duty to rescue them from the obloquy, which (we know) they do not merit. Every friend to humanity or even to common justice can hardly do a greater kindness to individuals, or a more substantial service to the public, than by discouraging and repressing to the utmost every groundless slander, every unmerited reproach, let who will be the object, whether in the higher employments or the most private stations of life.

VI. But though in these and many other instances that might be mentioned, we may do most essential service to our fellow-creatures,-yet they who have the strongest claim on our benevolence, are undoubtedly the afflicted and distressed. To these, when pecuniary relief is all they want, it should certainly be administered in proportion to their necessities, to our circumstances, and the right they have to expect assistance from us. But it frequently happens, that the kindness they stand in need of, is of a very different nature. Sometimes they require nothing more than a little support and countenance against some petty tyrant, that deviseth mischief continually.' [Prov. vi. 14.] Sometimes they have undeservedly lost the affections of their best friend, whom they wish to regain. Sometimes they seek in vain admission to those, who can alone effectually assist them. Sometimes a load of grief lies heavy on their minds, which calls for some compassionate hand to lighten or remove it, by consolation, by advice, by encouragement, by sympathy and condolence, by every tender care, every soothing expression that humanity can dictate. In all these cases, and a multitude of others that might be mentioned, true benevolence will accommodate itself to the various

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distresses that fall in its way; will, with a versatility truly admirable, become all things to all men ;' and assume as many different shapes, as there are modes of misery in the world. It will compose the differences of friends; it will arrest the violence of enemies; it will bring back the ungrateful child to a sense of his duty, the offended parent to the feelings of affection; it will visit the fatherless and widows in their affliction; it will rejoice with them that rejoice, and weep with them that weep; it will protect the helpless and the weak; will exert its influence, will exhaust its powers in redressing their injuries, and vindicating their rights; it will facilitate their access to the seats of justice; it will knock for them at the doors of the great; it will raise them up friends, where they could never have thought of looking for them; it will be as Aaron was to Moses, 'a mouth to them;' [Exod. iv. 16.] it will speak those wants which they are unable to represent, and plead for them with an eloquence which nothing can resist. The man of charity, in short, will not merely content himself with giving alms; he will give what people are often more unwilling to give, his attention, his thoughts, his care, his friendship, his protection. These are so many instruments of beneficence that God puts into our hands for the benefit of others. These were intended to supply the place of wealth; and will, in many cases, relieve distresses which wealth cannot reach.

I shall mention in conclusion, only one more way of manifesting our good will to mankind; which is, in a very high degree, important and beneficial; which lies as much within the reach of the lowest as the highest; and which yet both high and low are but too apt to neglect; I mean, recommending our brethren to God in prayer.

The Scripture informs us, that he who first created the world, still continues to preserve it; that he is about our path and about our bed, and spieth out all our ways;' [Psalm cxxxix. 3.] that without his knowledge not a sparrow falls to the ground, and that the very hairs of our head are all numbered. [Matt. x. 29, 30.] To this gracious and Almighty Being we are commanded to pray, and that not only for ourselves, but for others also. Pray one for another,' says St. James. 'Let supplication, prayers, intercessions, and giving of thanks, be made for all men.' [1 Tim. ii. 1.] Seek the peace of the city where you live, and pray unto the Lord for

it.' [Jer. xxix. 7.] What a pleasing, what a spacious field of benevolence is here opened to the Christian, from which the unbeliever (who yet, of all others, boasts the most of his benevolence) absolutely shuts himself out. We think it a strong mark of our regard, to recommend those we love, to some great and powerful friend, who is able to support and advance them in the world. But what earthly support or protection is to be compared to his, who has all the powers of nature, and all the events of futurity, at his command-who has the hearts of all men in his hand, and turneth them whithersoever he will.' [Prov. xxi. 1.] What a privilege, what an honour, what an indulgence is it, that we are allowed to commit those we love, to his care and guardianship; and that we can do it without raising up a rival in his affections! In the arms of his mercy there is room for all. He can embrace in them, at once, the whole race of mankind; and the more we intercede in our prayers for others, the surer are we of his kindness to ourselves. To him we seldom fail to have recourse, in our own distress. There are cases in which we fly to him by a kind of instinctive impulse; in which, without the utmost violence, we cannot restrain ourselves from prayer. If then we have any real good will to our fellow-creatures, we shall implore the same mercies, and with the same earnestness, for them, that we do for ourselves. If we have any love for our country, we shall not fail to give it a place in our devotions, and to pray most ardently for the prosperity and stability of our Jerusalem.

Let, then, every sincere Christian persevere in that most benevolent office of interceding for all mankind. Let him beseech the great Sovereign of the universe to enlighten the ignorant, to strengthen the weak, to confirm the doubtful, to convert the infidel, to reclaim the profligate, to soften the unmerciful, to restrain the violent and vindictive, to redress the injured and oppressed, to protect the innocent; to reconcile the interests and calm the passions of contending indivi duals and hostile nations; to avert from this hitherto favoured land those bitter evils, with which other countries have been so cruelly desolated and overwhelmed; to direct the counsels and prosper the just designs of those, whom providence has set over us; to unite the hearts of those they govern, as the heart of one man, in sentiments of Christian charity, and constitutional