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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, 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; 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.

* Matt. xviii.

"So

SERMON X.

UPON SELF-DECEIT.

2 SAMUEL Xii. 7.

And Nathan said to David, Thou art the man.

THESE words are the application of Nathan's parable 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, 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 daughAnd 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 way-faring 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 he did this thing, and because he had no pity." David passes

ter.

* Verse 1.

sentence, not only that there should be a fourfold restitution made, but he proceeds to the rigor 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 selfignorance 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 thou me; if I have done iniquity, I will do no more." And Solomon saw this thing in a very strong light when he said, "He that trusteth his own heart is a fool." This likewise was the reason why that precept, " Know thyself," was so frequently inculcated by the philosophers

of old. For if it was not for that partial and fond regard to ourselves, it would certainly be no great difficulty to know our own character, what passes within the bent and bias of our mind; much less would there be any difficulty in judging rightly of our own actions. But from this partiality it frequently comes to pass, that the observation of many men's being themselves last of all acquainted with what falls out in their own families, may be applied to a nearer home, to what passes within their own breasts.

There is plainly, in the generality of mankind, an absence of doubt or distrust, in a very great measure, as to their moral character and behaviour; and likewise a disposition to take for granted, that all is right and well with them in these respects. The former is owing to their not reflecting, not exercising their judgment upon themselves; the latter, to self-love. I am not speaking of that extravagance, which is sometimes to be met with; instances of persons declaring in words at length, that they never were in the wrong, nor had ever any diffidence of the justness of their conduct, in their whole lives: no, these people are too far gone to have any thing said to them. The thing before us is indeed of this kind, but in a lower degree, and confined to the moral character; somewhat of which we almost all of us have, without reflecting upon it. Now, consider how long, and how grossly, a person of the best understanding might be imposed upon by one of whom he had not any suspicion, and in whom he placed an entire confidence; especially if there were friendship and real kindness in the case: surely this holds even stronger with respect to that self we are all so fond of. Hence arises in men a disregard of reproof and instruction, rules of conduct and moral discipline, which occasionally come in their way: a disregard, I say, of these, not in every respect, but in this single one, namely, as what may be of service to them in particular towards mending their own hearts and tempers, and making them better men. It never in earnest comes

into their thoughts, whether such admonitions may not relate, and be of service to themselves; and this quite distinct from a positive persuasion to the contrary, a persuasion from reflection that they are innocent and blameless in those respects. Thus we may invert the observation which is somewhere made upon Brutus, that he never read but in order to make himself a better man. It scarce comes into the thoughts of the generality of mankind that this use is to be made of moral reflections which they meet with; that this use, I say, is to be made of them by themselves, for every body observes and wonders that it is not done by others.

Further, there are instances of persons having so fixed and steady an eye upon their own interest, whatever they place it in, and the interest of those whom they consider as themselves, as in a manner to regard nothing else; their views are almost confined to this alone. Now, we cannot be acquainted with, or in any propriety of speech be said to know any thing but what we attend to. If, therefore, they attend only to one side, they really will not, cannot see or know what is to be alleged on the other. Though a man hath the best eyes in the world, he cannot see any way but that which he turns them. Thus these persons, without passing over the least, the most minute thing which can possibly be urged in favor of themselves, shall overlook entirely the plainest and most obvious things on the other side. And whilst they are under the power of this temper, thought, and consideration upon the matter before them, has scarce any tendency to set them right; because they are engaged; and their deliberation concerning an action to be done, or reflection upon it afterwards, is not to see whether it be right, but to find out reasons to justify or palliate it; palliate it, not to others, but to themselves.

In some there is to be observed a general ignorance of themselves, and wrong way of thinking and judging in every thing relating to themselves; their fortune, reputation, every thing in which self can come in; and this

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