is the judging of the righteousness or unrighteousness of our neighbour; which judgement belongeth only to God. The Lord knoweth all things, even the most secret thoughts of our hearts, and is therefore capable of judging righteously. But the knowledge of man is extremely limited, and confined to external appearances; which are oftentimes a very improper criterion. Besides, we are extremely liable to be blinded by prejudice, and to endeavour to pluck the mote out of our brother's eye, while there is a beam in our own. Although a man may have committed many faults, it is possible that he hath repented; and surely, we have no right to impute sin to any whom God hath forgiven. Let no man, therefore, presume to judge of the righteousness or unrighteousness of his neighbour; for in so doing, he assumeth the office of God, and is accounted more guilty than the thief or adulterer.

Many persons delight in publishing the faults of their neighbours, and in putting the worst construction upon their conduct. Such persons will often misrepresent circumstances, and magnify a trifling errour into an enormous crime. Although they may not do the same things themselves, yet they rejoice that others are guilty of them, that they may be esteemed more righteous than their neighbours. However, it often happeneth that they do secretly commit far greater offences than those of which they accuse others. But a truly good man will endeavour to hide the failings of his neighbour, while he examines with the closest scrutiny into his own motives and actions. He will cast the mantle of charity over the frailties of human nature, and interpret every thing in the most favourable manner. If his brother commit sin, instead of rejoicing at it, and publishing it to the world, he will endeavour to reclaim him; and will pray to God for him, that he may repent, and receive forgiveness. This is true

christianity; this is that mercy which the gospel inculcateth, and which it is our indispensable duty to show to our neighbour: for it is certain, be we ever so merciful, we shall never equal the mercy which God has manifested toward us, miserable and wretched sinners.

Of those that judge others, Christ speaketh thus in the text: "Can the blind lead the blind? shall they not both fall into the ditch? The disciple is not above his master: but every one that is perfect shall be as his master. And why beholdest thou the mote that is in thy brother's eye, but perceivest not the beam that is in thine own eye? Either how canst thou say to thy brother, Brother, let me pull out the mote that is in thine eye, when thou thyself beholdest not the beam that is in thine own eye? Thou hypocrite, cast out first the beam out of thine own eye, and then shalt thou see clearly to pull out the mote that is in thy brother's eye.”

The meaning of this parable is, that men who are wicked and ignorant themselves, will often attempt to instruct and direct others; whom they will make like unto themselves; for as Christ saith, "the disciple is not above his master." It is, moreover, a common proverb, that a pupil cannot learn more of a tutor, than he knoweth himself; wherefore, those who are led by such blind guides, will most certainly fall into the ditch. It however commonly happeneth that those who have the least godliness, and are most ignorant of the truths of the gospel, are the most forward to judge and instruct others. For those who are best acquainted with the doctrine of the scriptures, know that there are many things of diffi cult interpretation; and if they are sincere, they will be diffident and cautious, lest they should teach that which is contrary to the word of God. But those who are wicked themselves, care not how bad they make others, if they can obtain honour and

emolument thereby. As ignorance and confidence are always companions, such persons esteem them. selves better and wiser than the rest of mankind, and therefore assume the province of judging and directing others.

Of such ignorant and blind guides, who exalt themselves above others, and even think their counsel ought to be followed rather than the word of God, Paul thus speaketh, Romans ii. "Behold, thou art called a Jew, and restest in the law, and makest thy boast of God, and knowest his will, and approvest the things that are more excellent, being instructed out of the law, and art confident that thou thyself art a guide of the blind, a light of them which are in darkness, an instructer of the foolish, a teacher of babes, which hast the form of knowledge and of the truth in the law: thou therefore which teachest another, teachest thou not thyself? thou that preachest, a man should not steal, dost thou steal? thou that sayest, a man should not commit adultery, dost thou commit adultery? thou that abhorrest idols, dost thou commit sacrilege? thou that makest thy boast of the law, through breaking the law, dishonourest thou God?"

In this passage, the apostle very justly reproveth those boasting hypocrites, who being themselves ignorant of the way, presume to lead others, that they may destroy them also. In the beginning of the same chapter, he denounceth those who judge their neighbours and especially those that condemn others for the same faults which they commit themselves: "Therefore, thou art inexcusable, O man, whosoever thou art, that judgest for wherein thou judgest another, thou condemnest thyself; for thou that judgest, doest the same things. But we are sure that the judgement of God is according to truth, against them which commit such things. And thinkest thou this, O man, that judgest them which do

such things, and doest the same, that thou shalt escape the judgement of God?"

From what hath been said of mercy on the first part, the conclusion is, that we must not judge our neighbour, whether he be good or evil.; for God only knoweth the heart, and to him belongeth the office of judging both our neighbour and ourselves. Let us not, therefore, assume the office of the Almighty, lest he should bring us also into judgement who will be able to stand before his tribunal, by his own righteousness? But let us endeavour to imitate the mercy of our heavenly Father, for this we are commanded to do, in order that we may also obtain mercy let us forgive, that we may be forgiven.

The second part of mercy is forgiveness; and is enjoined upon us in the words, "forgive, and ye shall be forgiven." A christian can never be so injured but that he ought to forgive his injurer, not only seven times, but seventy times seven: as Christ said unto Peter, Mat. xviii. 22. I have said before that we do not give before we receive. And indeed, God forgiveth us our sins, that we may also forgive those who have offended us; as he declareth in an instructive parable, which he concludeth with these words: "So likewise shall my heavenly Father do also unto you, if ye from your hearts forgive not every one his brother their trespasses." And in the Lord's prayer, we also pray to God that he will forgive us our trespasses as we forgive those that trespass against us.

Ought we, who are miserable and wretched sinners, to think it a hard matter to forgive our neighbour a small injury, when God forgiveth us all our manifold transgressions? We have lived from our youth in the violation of his divine laws, and were he strict to mark our iniquities against us, we could in no way escape condemnation. So greatly have

we sinned against him, that if one should kill our parents, we should have less cause to be angry with him than the Lord hath to be so with us. Nevertheless, if we repent, God freely forgiveth us all our sins, receiveth us as heirs into his kingdom, and permitteth us to enjoy his presence forever. What can equal the mercy of our heavenly Father? or what return can we make for such grace and goodness? Surely we cannot be so ungrateful as to be unwilling to forgive our neighbour, how much soever he may have sinned against us.

The third office of mercy, is the bestowing of alms; or what is commonly called charity. The practice of this kind of mercy is certainly a duty of Christians; and it is inculcated in various other passages of scripture, besides the one now under consideration. Thus John saith; "But whoso hath this world's good, and seeth his brother have need, and shutteth up his bowels of compassion from him, how dwelleth the love of God in him!" 1 John iii. 17. Wherever the love of God is, it will always show itself in the outward conduct of those who possess it; and in nothing will it be sooner manifested, than in their readiness to assist the needy. Christ hath also promised rich rewards to the liberal in heart, in these words: "Give, and it shall be given unto you; good measure, pressed down, and shaken together, and running over, shall men give into your bosom." And he addeth in conclusion, "For with the same measure that ye mete withal, it shall be measured to you again."

All these different kinds of mercy God exerciseth toward us, if we repent of our sins, and come to him through our Saviour Jesus Christ. He doth not judge nor condemn; he forgiveth all our transgressions, and bestoweth upon us all things that we need; and therefore he requireth that we do the same by our neighbour; as he saith in Mat. vii. 12. "There