If there be a way in which you can render him a valuable service by fpeaking well of the deferving parts of his character, by drawing a difcreet veil over his foibles, by generously producing his virtues to light, or by advancing his fortunes, you will not only fulfil an elevated duty of religion, but probably attach him to you ufeful friend.

hereafter as an

This precious law of chriftianity is violated, then, whenever you neglect to render him thofe fervices which he needs, and which are in your power to beflow. Is there a refpectable office which would be useful to him, and which he is better qualified than another to fill? Is there a profitable employment for his induftry which it may depend upon your influence to obtain? Yet, do you exert that influence against him only because you have been offended? Although you enter into no intrigues, and form no plans against him, yet, in the decifive moment of accomplishing or defeating his hopes, and when all may reft upon you, do you oppofe him? Nay, although you do not oppofe him, do you, through coldness and alienation negle& him,

and let him fee that his interefts form none of your concern? I fee, the world fees in thefe acts, the proofs of a refentful and unforgiving fpirit.-Do you hear his character, more precious than wealth or honor, defamed, when you poffefs the means of vindicating it? Do you promote the calumny? Do you, by meaning looks and geftures, give fignificance to fufpicion? Do you even, by a cruel filence, affift the defigns of his enemies, and enjoy the flander? Do you rejoice in his unmerited calamities? Or, if he has been culpable, do you triumph in his detection and fhame? Alas! are not thefe the characters of an enemy? If you do not pity his misfortunes, defend, where you can, his good name, aid his lawful hopes, and even forget that he has injured you, you have not fincerely forgiven him, nor fulfilled the facred law of charity that requires us to render good for evil.

4. In the laft place, this duty implies difpofition to feck every prudent mean of reconciliation with thofe between whom and us have arifen any caufes of offence. " If thou bring thy gift to the altar, and there

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remember that thy brother hath aught against thee, leave there thy gift before the altar, and go, first be reconciled to thy brother, and then come and offer thy gift." No worship can be pure that is flained with angry and refentful paffions-No prayer can find admiffion to the throne of grace, while injuftice pollutes the confcience, or malice rankles in the breaft. A fincere christian, who poffeffes the ornament of a meek and quiet fpirit, will be grieved if, at any time, he has given even involuntary offence; and if, through prejudice, or the furprise of paffion, he hath, by word or deed, occafioned an injury to his brother, he will be folicitous to repair the wrong. He will not difdain to make those necessary explanations, or even thofe conceffions which may be requifite to place their harmony upon its firit footing, and to cement it, if pollible, with new endearments. Nay, where a brother is to be gained, he will not too rigorously examine his own rights, but will difplay a certain generofity in his advances, the dictate of a benevolent heart, confcious of the purcft intentions.

*Mat. v. 23-24.

This fubject may be farther illuftrated by pointing out the falfe principles upon which reconciliations often proceed, or the mistaken fubftitutes that are put in the room of the fincere forgiveness of injuries.

1. Parties at variance we sometimes fee brought together by the addrefs and management of common friends. To their inftances at length they yield. But, observe with what reluctance they meet-what mutual coldness and diftrust they betray at every flep-how many explanations must be made-how many punctilios must be adjusted-how many compromifes must be attempted, in order to fave a false sentiment of honor? Do you believe that you have fulfilled the celeftial law of charity by a reconciliation that has proceeded upon thefe grounds? No-even the world is not deceived. It fees that you are not friends. It perceives in your converfation, in your conduct, in your whole manner, the coldness of your hearts.

2. Men fometimes mistake the mere fubfiding of the paffions, which is the effect of time, for the forgiveness of injuries which is

the fruit of charity. The edge of their refentments is blunted, and they fink down by degrees, and almoft without defign, into the ordinary offices of good neighborhood.In the various and capricious changes of the world, an accidental concurrence of interests sometimes re-unites those whom difference of intereft had divided. But these principles have nothing in them in common with the generous warmth and kindness of the chriflian temper. The fpirit of the bleffed Jefus regards a forgiven enemy like a brother reconciled and an enemy who refuses to be reconciled it regards with thofe fentiments of meeknefs and benediction that can flow only from a heart touched and animated with the love of God.

3. Not infrequently, a cold return to the external civilities of fociety is mislaken for the duty I am recommending, while you ftill cherish a keen remembrance of injuries you have received.—I forgive him, you say, but I do not forget. He has no reafon hereafter to rely on my friendship. Ah! this hint is too fignificant. We difcern in it a rankled and wounded mind. Does the mild temper of the gospel thus fwell the breast

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