cation of it to particular Cafes: For then Self-Love and Self-Intereft will not permit us to discern that true Proportion of one Thing to another, from which the Equity of the Rule arifes. If we have any Claim to make in our own Behalf, we think nothing too much, and are apt to overrate the Ability of the Perfon upon whom we have the Demand, and to expect from him much more than he in Reafon ought to grant: If any Claim be upon us, we are ready enough to excufe ourselves, to diffemble, or to undervalue our Power, and confequently to do lefs than may in Reafon and Justice be required from us. Hence it is that we are rarely pleased with those who are above us, and feldom able to fatisfy those who are below us.

As this Rule has Place in the Intercourfe of all the Offices of Life, fo ought it efpecially to influence the Diftribution of Rewards and Punishments: But the Weaknefs and Wickednefs of Men have almoft totally excluded it from human Judicatures. For as it is in every-body's Power to pretend Ignorance of the Law, or fome other Inability, in Excufe for the Crimes for which they are to answer; were the Plea as easily admitted

admitted as it is pleaded, it would open a Door to all kind of Licentioufnefs, and take off the Fear of Punishment, which is fo neceffary a Reftraint upon the depraved Inclinations of Men: And fince the wifeft and ableft Judges cannot difcern, some few Cafes perhaps excepted, between real and affected Ignorance; or fo diftinguish the Powers and Abilities of one Man from another, as to proportion Rewards and Punishments according to this Rule; therefore the Law puts all, except those who are manifeftly deficient in Reason, upon the fame Level, and fuppofes every Man to know the Law of his Country; and confequently, where a malicious Act iş proved, a malicious Intention is implied, and the Criminal is fentenced accordingly.

But how juftifiable foever this Proceeding is, upon the Neceffity there is for it in order to maintain fome tolerable Degree of Peace and Quiet in the World; yet it is evident that these general Prefumptions, upon which all human Judicatures proceed, do not leave Room for an exact Diftribution of Justice; but it often happens, that Men are made equal in the Punishment,

Punishment, whofe Crimes, could all Circumstances be confidered, were not equal.

But could you introduce a Judge endowed with the perfect Knowledge of Men's Hearts, there would be an End of all fuch general Prefumptions: He would do in every Cafe what was exactly right and equitable; and the only ftanding Rule of the Court would be that of the Text, Unto whomfoever much is given, of him shall be much required.

One fuch Court there is, in which He who knows the Secrets of every Heart will fit Judge himself; before whofe Tribunal there will want no Evidence to convict the Guilty, no Advocates to defend the Innocent: There no pretended Excufe will be admitted, no real one excluded: Theré every Man with all his Actions, with all his Talents and Abilities, and all his Opportunities of knowing the Will of God, will be weighed in the Balance; and unto whom much was given, of him shall much be required.

Since then we are to be judged, and finally fentenced, by this Rule, it concerns us to be careful in the Application of it to ourselves; for if we mistake, we shall

gain only a deceitful Security, and which at the last will prove fatal: And there is the more Reason for this Care, confidering how apt Men are to make unreasonable Allowances to themselves, where their own Interest is concerned.

It is no uncommon Thing for Men who have no Hopes of being juftified by the Terms of the Gospel, to take shelter in this general Declaration, and to imagine that they see an Equity in their own Cafe, which fhall ftand between them and the rigorous Execution of the Gofpel Law. When they read in the New Testament, that all Whoremongers and Adulterers, all Drunkards and riotous Perfons, all Extortioners and fraudulent Dealers, in a Word, all who in any manner injure their Neighbours and Fellow-Creatures, fhall without Doubt perish everlaftingly; they plainly perceive that the Crimes and the Punishment are fo infeparably annexed, that, being conscious of the Crimes, they have no way to ward off the Punishment. But when they read, that unto whomsoever much is given, of him fhall much be required, and infer from thence, that unto whomfoever little is given, of him shall

little be required; they immediately conclude, that all their Errors and Mistakes, of what kind foever, are well fecured: For whoever is in Error, be it through want of Understanding, or of the external Means of Knowledge, or be it through Paffion and Prejudices, does, fo long as the Error continues, want the Light, and is fo far to be confidered as one to whom little is given. This is one Step towards their Juftification: But ftill Confcience remains, and proves that they had the Light in many Instances in which they have been Offenders. But then they confider, that to render a Man accountable for his Actions, it is not enough that he knows the Terms of his Duty, he must also have Power to put them in Execution: For no Man ought to be punished for not acting, who never had it in his Power to act, or for doing what was not in his Power to avoid doing. Being thus far advanced, they recollect all the Temptations and Incitements they met with, and how strongly their Paffions were moved to the Commiffion of thofe Iniquities of which their Confcience accufes them; and, being Judges difpofed to favour the Criminal, they con