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 Saviour 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 presentiment, 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 sin in remembrance. Forgive thy neighbour the hurt that 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 sheweth 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 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 parable; 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,

d Ecclus. xxviii. 1—4.

BUTLER.

I

e Matt. xviii.

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.

SERMON X.

UPON SELF-DECEIT.

2 SAM. xii. 7.

And Nathan said to David, Thou art the man.

HESE words are the application of Nathan's paraTHES

ble to David, upon occasion of his adultery with Bathsheba, and the murder of Uriah her husband. The parable, which is related in the most beautiful simplicity, is this: There were two men in one city; the one rich, and the other poor. The rich man had exceeding many flocks and herds: but the poor man had nothing, save one little ewe lamb, which he had bought and nourished up and it grew up together with him, and with his children: it did eat of his own meat, and drank of his own cup, and lay in his bosom, and was unto him as a daughter. And there came a traveller unto the rich man, and he spared to take of his own flock and of his own herd, to dress for the wayfaring man that was come unto him; but took the poor man's lamb, and dressed it for the man that was come to him. And David's anger was greatly kindled against the man; and he said to Nathan, As the Lord liveth, the man that hath done this thing shall surely die: and he shall restore the lamb fourfold, because

a Ver. I.

he did this thing, and because he had no pity. David passes sentence, not only that there should be a fourfold restitution made; but he proceeds to the rigour of justice, the man that hath done this thing shall die: and this judgment is pronounced with the utmost indignation against such an act of inhumanity; As the Lord liveth, he shall surely die: and his anger was greatly kindled against the man. And the Prophet answered, Thou art the man. He had been guilty of much greater inhumanity, with the utmost deliberation, thought, and contrivance. Near a year must have passed, between the time of the commission of his crimes, and the time of the Prophet's coming to him; and it does not appear from the story, that he had in all this while the least remorse or contrition.

There is not any thing, relating to men and characters, more surprising and unaccountable, than this partiality to themselves, which is observable in many ; as there is nothing of more melancholy reflection, respecting morality, virtue, and religion. Hence it is that many men seem perfect strangers to their own characters. They think, and reason, and judge quite differently upon any matter relating to themselves, from what they do in cases of others where they are not interested. Hence it is one hears people exposing follies, which they themselves are eminent for; and talking with great severity against particular vices, which, if all the world be not mistaken, they themselves are notoriously guilty of. This self-ignorance and self-partiality may be in all different degrees. It is a lower degree of it which David himself refers to in these words, Who can tell how oft he offendeth? O cleanse thou me from my secret faults. This is the ground of that advice of Elihu to Job: Surely it is meet to be said unto God,-That which I see not, teach