mours 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 desiring, that things may be considered and judged of as they are in themselves, that we should have an eye to, and beware of, what would otherwise lead us into mistakes. So that to make allowances for inadvertence, misunderstanding, for the partialities of self-love, and the false light which anger sets things in; I say, to make allowances for these, is not to be spoken of as an instance of humbleness of mind, or meekness and moderation of temper, but as what common sense should suggest, to avoid judging wrong of a matter before us, though virtue and morals were out of the case. 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 subdue it in themselves. In a word, all these cautions, concerning anger and self-love, are no more than desiring a man, who was looking through a glass, which either magnified or lessened, to take notice, that the objects are not in themselves what they appear through that medium.

To all these things one might add, that resentment being out of the case, there is not, properly speaking, any such 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, may however be resolved into other particular passions, or self-love: Principles

quite distinct from ill-will, and which we ought all to be disposed to excuse 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 scarce with decency come out of the mouth of any human 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 monstrous would such an assertion appear? And this is the case in respect to every human creature, in proportion as he is without the forgiving spirit I have been recommending.

Further, Though injury, injustice, oppression, the baseness of ingratitude, are the natural objects of indignation, or, if you please, of resentment, as before explained; yet they are likewise the objects of compassion, as they are their own punishment, and without repentance will for ever be so. No one ever did a designed injury to another, but at the same time he did a much greater to himself. If therefore we would consider things justly, such an one is, according to the natural course of our affections, an object of compassion, as well as of displeasure: And to be affected really in this manner, I say really, in opposition to show and pretence, argues the true greatness 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 blessed Sa

viour on the cross: "Father, forgive them; for they know not what they do!"

But, lastly, 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 distance between the Majesty of heaven and a frail mortal, and likewise for this, that he cannot possibly 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 occasion for calling to mind our own sins against God. Now, there is an apprehension and pre-sentiment, natural to mankind, that we ourselves shall one time or other be dealt with, as we deal with others; and a peculiar acquiescence in, and feeling of the equity and justice of this equal distribution. This natural notion of equity the son of Sirach has put in the strongest way. He that revengeth shall find vengeance from the Lord, and he will surely keep his sins in remembrance. Forgive thy neighbour the hurt he hath done unto thee, so shall thy sins also be forgiven when thou prayest. One man beareth hatred against another; and doth he seek pardon from the Lord? He showeth no mercy to a man which is like himself; 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 passed upon him who was

* Eccles. xxviii. 1—4.

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+ Matt. xviii.

unmerciful to his fellow-servant, will be felt. There is somewhat in human 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 parables that of our own death, or the final judgment: Suppose yourselves under the apprehensions of approaching death; that you were just going to appear naked and without disguise before the Judge of all the earth, to give an account of your behaviour towards your fellow-creatures: Could any thing raise more dreadful apprehensions of that judgment, than the reflection, that you had been implacable, and without mercy towards those who had offended you: without that forgiving spirit towards others, which, that it may now be exercised towards yourselves, is your only hope? And these natural apprehensions are authorized by our Saviour's application of the parable: "So likewise shall my heavenly Father do also unto you, if ye from your hearts forgive not every one his brother their trespasses." On the other hand, suppose a good man in the same circumstance, in the last part and close of life, conscious of many frailties, as the best are, but conscious too that he had been meek, forgiving, and merciful; that he had in simplicity of heart been ready to pass over offences against himself;-the having felt this good spirit will give him, not only a full view of the amiableness of it, but the surest hope that he shall meet with it in his Judge. This likewise is confirmed by his own declaration: "If ye forgive men their

trespasses, your heavenly Father will likewise forgive you." And that we might have a constant sense of it upon our mind, the condition is expressed in our daily prayer. A forgiving spirit is therefore absolutely necessary, as ever we hope for pardon of our own sins, as ever we hope for peace of mind in our dying moments, or for the divine mercy at that day when we shall most stand in need of it.