riance, change Parts; and Him, who was at Serm. first the injured Perfon, become more injuri- IX, ous and blameable than the Aggreffor.

Here also comes in another thing; that the whole Character,or Behaviour, is confidered with an Eye to that particular Part which has offended us: Thus the whole Man appears monftrous, without any thing just or humane in him. Anger then, or Hatred, may be confidered as another falfe Medium of viewing things, which always represents Characters and Actions much worse than they really are. Thus Ill-will, not only never speaks, but never thinks, well of him towards whom it is exercised: Whereas the Refentment fhould furely at least be confined to that particular Part of the Behaviour which gave Offence; fince the other Parts of a Man's Life and Character stand just the same as they did before.

If these things were attended to, these Illhumours could not be carried to any length amongst good Men, and they would be exceedingly abated amongst all. And one would hope they might be attended to; for all that these Cautions come to is really no more than defiring, that Things may be con fidered and judged of as they are in themfelves,

Serm. felves; that we should have an Eye to, and beIX. ware of, what would otherwife lead us into

Mistakes. So that to make Allowances for Inadvertence, Misunderstanding, for the Par tialities of Self-love, and the falfe Light which Anger fets things in; I fay, to make Allowances for these, is not to be spoken of as an Inftance of Humbleness of Mind, or Meeknefs and Moderation of Temper; but as what common Sense should fuggeft, to avoid judging wrong of a Matter before us, though Virtue and Morals were out of the Cafe: And therefore it as much belongs to ill Men, who will indulge the Vice I have been arguing against; as to good Men, who endeavour to fubdue it in themselves. In a word, all these Cautions, concerning Anger and Selflove, are no more than defiring a Man, who was looking through a Glafs which either magnified or leffened, to take Notice, that the Objects are not in themselves what they appear through that Medium.

To all these Things one might add, that, Refentment being out of the Cafe, there is not properly speaking any fuch Thing as direct Ill-will in one Man towards another: Therefore the first Indignity or Injury, if it be not owing to Inadvertence or Misunderstanding,

standing, may however be refolved into the Serm. Principle of Self-love or Paffion: Princi- IX. ples quite diftinct from Ill-will, and which we ought all to be difpofed to excufe in others, from experiencing so much of them in ourselves. A great Man of Antiquity is reported to have said, that as He never was indulgent to any one Fault in himself, He could not excuse those of others. This Sentence could fcarce with Decency come out of the Mouth of any humane Creature. But if we invert the former Part, and put it thus; that He was indulgent to many Faults in himself, as it is to be feared the best of us are, and yet was implacable; how monftrous would fuch an Affertion appear? And this is the Cafe in Respect to every humane Creature, who is without the forgiving Spirit I have been recommending.

Further, Tho' Injury, Injuftice, Oppreffion, the Baseness of Ingratitude, are the natural Objects of Indignation, or if you please of Refentment, as before explained; yet they are likewise the Objects of Compaffion, as they are their own Punishment, and without Repentance will for ever be fo. No one ever did a defigned Injury to another, but at the fame time He did a much greater to him

felf.

Serm. felf. If therefore we would confider things IX. juftly, fuch an one is according to the natural Course of our Affections an Object of Compaffion, as well as of Displeasure: And to be affected really in this manner, I fay really, in Oppofition to Show and Pretence, argues the true Greatnefs of Mind. We have an Example of Forgiveness in this Way in its utmost Perfection, and which indeed includes in it all that is Good, in that Prayer of our Bleffed Saviour on the Cross: Father, forgive them; for they know not what they do.

But Laftly, The Offences which we are all guilty of against God, and the Injuries which Men do to each other, are often mentioned together: And, making Allowances for the infinite Diftance between the Majesty of Heaven and a frail Mortal, and likewise for this, that He cannot poffibly be affected or moved as we are; Offences committed by others against ourselves, and the Manner in which we are apt to be affected with them, give a real Occafion for calling to Mind our own Sins against God. Now there is an Apprehenfion and Pre-fentiment natural to Mankind, that we ourselves fhall one Time or other be dealt with, as we deal with others; and

and a peculiar Acquiefcence in, and Feeling Serm. of the Equity and Juftice of this equal Diftri- IX. bution. This natural Notion of Equity the Son of Sirach has put in the strongest way. * He that revengeth fball find Vengeance from the Lord, and he will furely keep his Sins in Remembrance. Forgive thy Neighbour the Hurt he hath done unto thee, fo fhall thy Sins alfo be forgiven when thou prayeft. One Man beareth Hatred against another, and doth he feek pardon from the Lord? He fheweth no Mercy to a man which is like himfelf; and doth He ask Forgiveness of his own Sins? Let any one read our Saviour's Parable of the King who took Account of his Servants : And the Equity and Rightness of the Sentence, which was pass'd upon him who was unmerciful to his Fellow-Servant, will be felt. There is fomewhat in Humane Nature, which accords to, and falls in with that Method of Determination. Let us then place before our Eyes the Time which is represented in the Parable; That of our own Death, or the final Judgment. Suppose your felves under the Apprchenfions of approaching Death; that you were just going

Eccluf, xxviii. I-4 + Matth. xviii.

to