ded? Are not Cruelty, Injuftice and Wrong, Serm. the natural Objects of that Indignation? VIII. furely then it may one way or other be innocently employed against them. True. Since therefore it is neceffary for the very Subfiftence of the World, that Injury, Injuftice and Cruelty, fhould be punished; and fince Compaffion, which is fo natural to Mankind, would render that Execution of Juftice exceedingly difficult and uneafie; Indignation against Vice and Wickedness is, and may be allowed to be, a Ballance to that Weakness of Pity, and also to any thing elfe which would prevent the neceffary Methods of Severity. Those, who have never thought upon these Subjects, may perhaps not fee the Weight of this: But let us suppose a Perfon guilty of Murther, or any other Action of Cruelty, and that Mankind had naturally no Indignation against such Wickedness and the Authors of it; but that Every Body was affected towards fuch a Criminal in the fame Way, as towards an innocent Man; Compaffion, amongst other Things, would render the Execution of Justice exceedingly painful and difficult, and would often quite prevent it. And notwithstanding that the Principle of Benevolence is denied by some, L 4

and

Serm. and is really in a very low Degree, that Mcn VIII. are in great Measure infenfible to the Happi

nefs 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 Compaflion.

And

As to the Effect and Influence, which this Paflion of Refentment has in Fact upon the Affairs of the World: Men are plainly reftrained from injuring their Fellow-creatures by Fear of their Refentment; and it is very happy that they are fo, when they would not be restrained by a Principle of Virtue. after an Injury is done, and there is a Neceffity that the Offender fhould be brought to Juftice; The cool Confideration, that the Security and Peace of Society requires Examples of Juftice fhould be made, might indeed be fufficient to procure Laws to be enacted, and Sentence pafs'd But is it that cool Refication in the injured Perfon, which, for the moft Part, brings the Offender to Juftice? Or is it not Refentment and Indignation against the Injury and the Author of it? I am afraid there is no Doubt, which is commonly the Cafe.

The

The Account now given of the Paffion of Serm. Resentment, as diftinct from all the Abuses VIII. of it, may suggest to our Thoughts the following Reflections.

First, That Vice is indeed of ill-defert, and muft finally be punifhed. Why fhould Men difpute concerning the Reality of Virtue, and whether it be founded in the Nature of Things, which yet furely is not Matter of Queftion; but why should this, I fay, be difputed, when every Man carries about him this Paffion, which affords him Demonstration, 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 Villa

ny
and Baseness, and therefore cannot commit
the fame without being felf-condemned.

Secondly, That we should learn to be cautious left we charge God foolishly, by afcribing That to him, or the Nature He has given us, which is owing wholly to our own Abuse of it. Men may speak of the Degeneracy and Corruption of the World, according 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

Occa

Serm. Occafion to run into the dreadful Vices of VIII. 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 moral Object of Dislike, How manifold Evidence have we of the divine Wisdom and Goodnefs, 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.

Te have heard that it hath been faid, Thou fhalt love thy Neighbour, and hate thine Enemy: But I fay unto you, Love your Enemies, blefs them that curfe you, da good to them that hate you, and pray for them which despitefully use 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 whose Objects are thole Disorders. Of this Sort are Fear, Resentment, Compaffion and others; of which there could

be