at we shall do a piece of service to society by letting such a one's
true character be known. This is no more than what we have an instance
of in our Saviour himself; {12} though He was mild and gentle beyond
example. However, no words can express too strongly the caution which
should be used in such a case as this.

Upon the whole matter: If people would observe the obvious occasions of
silence, if they would subdue the inclination to tale-bearing, and that
eager desire to engage attention, which is an original disease in some
minds, they would be in little danger of offending with their tongue; and
would, in a moral and religious sense, have due government over it.

I will conclude with some precepts and reflections of the Son of Sirach
upon this subject. _Be swift to hear_; _and_, _if thou hast
understanding_, _answer thy neighbour_; _if not_, _lay thy hand upon thy
mouth_. _Honour and shame is in talk_. _A man of an ill tongue is
dangerous in his city_, _and he that is rash in his talk shall be hated_.
_A wise man wilt hold his tongue till he see opportunity_; _but a babbler
and a fool will regard no time_. _He that useth many words shall be
abhorred_; _and he that taketh to himself authority therein shall be
hated_. _A backbiting tongue hath disquieted many_; _strong cities hath
it pulled down_, _and overthrown the houses of great men_. _The tongue
of a man is his fall_; _but if thou love to hear_, _thou shall receive
understanding_.

SERMON V. UPON COMPASSION.

ROM. xii. 15.

_Rejoice with them that do rejoice_, _and weep with them that weep_.

Every man is to be considered in two capacities, the private and public;
as designed to pursue his own interest, and likewise to contribute to the
good of others. Whoever will consider may see that, in general, there is
no contrariety between these; but that from the original constitution of
man, and the circumstances he is placed in, they perfectly coincide, and
mutually carry on each other. But, among the great variety of affections
or principles of actions in our nature, some in their primary intention
and design seem to belong to the single or private, others to the public
or social capacity. The affections required in the text are of the
latter sort. When we rejoice in the prosperity of others, and
compassionate their distresses, we as it were substitute them for
ourselves, their interest for our own; and have the same kind of pleasure