as well as mine? Didst Thou not supplicate for mercy on Thine enemies as well as on Thy friends? Is it not Thy word which speaks so forcibly to our hearts: "He that loveth not his brother whom he hath seen, how can he love God whom he hath not seen ? "

Yes; all my fellow-creatures are worthy of my regard, and of being as dear to me as I am to myself as my own interest is worthy of my care. Far be it from me maliciously to impede another's happiness; rather will I, to the utmost of my weak ability, promote the happiness of all around me. Far from regarding the stranger and his sufferings with cold indifference, I will say to myself: 'He is a man as well as I, a child of God-my brother; I will try to give him a proof of sincere, of Christian love.'

manner.

It shall be so. Providence brings me into different relations with mankind-and from this time I will behave towards all with whom I may be, in any way, connected, in a sincere and upright I will show respect to my superiors even as I should wish to receive it from my inferiors -for the sake of public order. I will suppose myself in the place of my inferiors, and so treat them as I should desire to be treated. I will mete to others with the measure with which I would be meted to by them. I will love others as myself;

Q

and on the happiness of my neighbour found my

own.

O God, the Holy Ghost! may this sublime thought never be obliterated from my mind. May it be continually present to me-that all my sentiments and all my deeds may be conformed to this sacred and influential principle of brotherly love, or Christian charity. O Heavenly Father! give me grace and power to walk according to the precept of Thy well-beloved Son. Amen.

XVII.

DETRACTION.

JEREMIAH ix. 23, 24.

"Thus saith the Lord, Let not the wise man glory in his wisdom, neither let the mighty man glory in his might, let not the rich man glory in his riches: but let him that glorieth glory in this, that he understandeth and knoweth Me, that I am the Lord which exercise loving kindness, judgment, and righteousness, in the earth: for in these things I delight, saith the Lord."

WHEN We hear one person in company speaking of another, we should fancy that each were himself the most happy, the most wise, the most skilful, the most perfect in every respect. Nobody, indeed, ventures to praise himself and his own qualifications, because self-praise is considered unbecoming; but, on the other hand, we observe from certain obscure expressions, from certain depreciating remarks which are occasionally dropped concerning the understanding, the circumstances, or the condition of this or that individual, that each would willingly insinuate of himself: 'My judgment is far

greater, my fortune more secure, my situation more advantageous.'

But even those who regard others as in every particular inferior to themselves; and believe that they understand, do, and have every thing much better than others, are often found, when we know them more intimately, to be the most discontented with themselves. Their words, therefore, do not accord with their inward convictions; and they are like actors, who often represent characters of a higher station than they fill.

This endeavour to under-rate others by comparison with ourselves, while yet we cannot be contented with our own condition, is a peculiar and remarkable trait in the human mind. For, if we know that we are not so learned as others, why should we not praise them? Or if we conjecture that others are in better circumstances than we, why should we under-rate them? The true reason is, that we are in general much more inclined to blame and object, than to praise.

We are not to suppose that the readiness of men to depreciate their fellow-creatures always springs from actual hatred and ill-will. We know persons, indeed, who can have no cause for mutual dislike, or who are scarcely acquainted with each other, or who would wish to be considered as good friends, that yet cannot resist the desire of limiting, by

some opportune remark, the praise which we might bestow on such or such a neighbour.

As little are we to think that envy of the perfections of others, is always the cause which excites the love of detraction. It is not unusual for peo

ple, who have no reason whatever to envy others, eagerly to censure them, and to calumniate what is praiseworthy in their conduct.

A fondness for detraction often arises from mere haughtiness and capricious temper, unconnected with any particular bad intention. Sometimes it proceeds from ennui, or a desire to entertain ourselves and our companions, even at the expence of charity. At other times it is produced by bare complaisance towards those who are present, and to whom we wish either to make ourselves seem of consequence, or to say something that may be thought polite. At least I would not hastily decide that every one who attempts to detract from the reputation of another, does it out of malicious intent, or for the sake of calumniating. Nay; I very often find the failing of detraction amongst persons, who, on account of their piety and humanity, appear to me very estimable in other respects.

If I search for the sources of this but too common fault-a fault by which many a noble mind is tarnished; it seems to me, that they lie in the natural aspiration of man towards a more perfect