ER M. Principle of Benevolence is denied by fome, VIII. and is really in a very low Degree, that Men

are in great Measure infenfible to the Happinefs of their Fellow-creatures; yet they are not infenfible to their Mifery, but are very ftrongly moved with it: Infomuch that there plainly is Occafion for that Feeling which is raised by Guilt and Demerit, as a Ballance to that of Compaffion. Thus much may I think juftly be allowed to Refentment, in the ftricteft of Moral Confideration.

way

Men are

THE good Influence which this Paffion has in Fact the Affairs of the World, is upon obvious to every one's Notice. plainly reftrained from injuring their Fellowcreatures by Fear of their Refentment; and it is very happy that they are fo, when they would not be reftrained by a Principle of Virtue. And after an Injury is done, and there is a Neceffity that the Offender fhould be brought to Justice; the coo! Confideration of Reafon, that the Security and Peace of Society requires Examples of Juftice fhould be made, might indeed be fuflicient to procure Laws to be enacted, and Sentence pafs'd: But is it that cool Reflection in the injured Perfon, which, for the moft Part, brings the Offended to Juftice? Or is it not Refentment and Indignation

dignation against the Injury and the Author SERM. of it? I am afraid there is no Doubt, which VIII. is commonly the Cafe. This however is to be confidered as a good Effect, notwithstanding it were much to be wished that Men would act from a better Principle, Reason and cool Reflection.

THE Account now given of the Paffion of Refentment, as diftinct from all the Abuses of it, may fuggeft to our Thoughts the following Reflections.

First, That Vice is indeed of ill-defert, and muft finally be punished. Why fhould Men dispute concerning the Reality of Virtue, and whether it be founded in the Nature of Things, which yet furely is not Matter of Question; but why fhould this, I fay, be difputed, when every Man carries about him this Paffion, which affords him Demonftration, that the Rules of Juftice and Equity are to be the Guide of his Actions? For every Man naturally feels an Indignation upon feeing Inftances of Villany and Baseness, and therefore cannot commit the fame without being selfcondemned.

Secondly, That we should learn to be cautious left we charge God foolishly, by afcribing That to him, or the Nature He has gi

SERM, ven us, which is owing wholly to our own VIII. Abuse of it. Men may fpeak of the Dege

neracy and Corruption of the World, accord

:

ing to the Experience they have had of it; but Human Nature, confidered as the divine Workmanship, should methinks be treated as facred For in the Image of God made He Man. That Paffion, from whence Men take Occafion to run into the dreadful Vices of Malice and Revenge; even That Paffion, as implanted in our Nature by God, is not only innocent, but a generous Movement of Mind. It is in itself, and in its Original, no more than Indignation against Injury and Wickedness: That which is the only Deformity in the Creation, and the only reafonable Object of Abhorrence and Dislike. How manifold Evidence have we of the divine Wisdom and Goodness, when even Pain in the natural World, and the Paffion, we have been now confidering in the Moral, come out Inftances of it!

SERMON

SERMON IX.

Upon Forgiveness of Injuries.

MATTH.. V. 43, 44.

Ye have heard that it hath been faid, Thou Shalt love thy Neighbour, and hate thine Enemy: But I fay unto you, Love your Enemies, blefs them that curfe you, do good to them that hate you, and pray for them which defpitefully ufe you and perfecute you.

A

S God Almighty forefaw the Irregu-SERM, larities and Disorders, both natural IX. and moral, which would happen in

this State of Things; He hath graciously made fome Provifion against them, by giving us feveral Paffions and Affections, which arife from, or whofe Objects are those Disorders. Of this Sort are Fear, Refentment, Compaffion and others; of which there could

be

SER M. be no Occafion or Ufe in a perfect State : But IX. in the present we fhould be exposed to greater Inconveniences without them; though there are very confiderable ones, which they themselves are the Occafions of. They are Incumbrances indeed, but fuch as we are obliged to carry about with us, through this various Journey of Life: Some of them as a Guard against the violent Affaults of others, and in our own Defence; fome in Behalf of others; and all of them to put us upon, and help to carry us through, a Courfe of Behaviour fuitable to our Condition, in Default of that Perfection of Wisdom and Virtue, which would be in all Refpects our better Security.

THE Paffion of Anger or Refentment hath already been largely treated of. It hath been fhown, that Mankind naturally feel fome Emotion of Mind againft Injury and Injustice, whoever are the Sufferers by it; and even though the injurious Defign be prevented from taking Effect. Let this be called Anger, Indignation, Refentment, or by whatever Name any one fhall chufe; the thing itself is understood, and is plainly natural. It has likewife been obferved, that this natural Indignation is generally moderate and low enough in Mankind, in each particular Man, when the