duct we shall maintain in life. Of the first kind the scripture affords us a very remarkable instance in the cafe of David, who, induced by the striking allegory of Nathan, unknowingly paffed the feverest sentence upon himself. But it is ignorance of the fecond kind I mentioned, of which there is fo ftrong an example exhibited to us in the text, which I now purpose to confider.Hazael was fo blind to his own character, that he believed himself wholly incapable of the crimes which he afterwards committed. Whence could this proceed? Or how does it happen, that the declarations of men, in fimilar circumftances, are fo little to be relied upon?

The first and moft obvious caufe of this ignorance of men, proceeds from the total want of attention to, and reflection upon their real characters and tempers. Is it furprising that a man fhould be ignorant of a fubject which he has never confidered? Is the meaneft art and employment of life to be learned without fome pains and application? It is needless to give a particular inftance in any one profeffion; for it holds true in every one of them, that before any perfon understands

it,

it, he must be taught by another, or bestow labour and diligence himself. Can we expect that the general rule is not to take place with refpect to the knowledge of our own minds? But are not a thoufand fubjects of lefs utility and importance, more the subjects of our reflection and meditation, than our own hearts and tempers? For rendering fubjects more plain and intelligible, the ingenuity of men has devifed various methods, and thefe methods are attended to by thofe whofe concern it is; but instead of ufing and applying thofe rules which might be proper and useful, in order to make us acquainted with ourselves, are not most men more anxious to find out a variety of expedients, by which they may fortify and confirm themselves in their ignorance? Need I point out to you that entire diffipation of thought, that unremitting purfuit of pleasure, that perpetual levity, which are confidered not only as arts to obtain prefent gratifications, but partly profecuted with the very view I mentioned before, to keep men ftrangers to themselves, their tempers, and their difpofitions? Can you name an enemy that feems more to be an object of fear to great numbers than reflection?

flection? In this fituation, it would be next to a miracle if a man were not ignorant of himself.

I acknowledge that one must be, in fome measure, conscious of what paffes in his mind. The objects he pursues must be perceived by him; he must feel the paffions he is perpetually endeavouring to gratify. But thefe are merely facts which he remembers to-day, but forgets to-morrow. To the generality of men they are like dividing the waters of a river by your hand; it is no fooner removed than the ftream joins, and you can difcern no mark where the breach was. For instance, what courfe of life may we suppose Hazael to have led before his interview with the prophet? Educated at the court of a powerful monarch, by whose favour he poffeffed a high place, would it be a fingular cafe, if he had devoted his whole time to the functions of his office, and the indulgence of his defires? It had, perhaps, been frequently a question with him, How fhall I preferve and encrease my power? But he had, probably, never afked himself, What have I done to difgrace my station? or, How fhall I act to be worthy of the favour and dignity which I enjoy ?

I enjoy? Those features of his former character, which might have given a man of penetration caufe to fufpect, that in cafe he fhould arrive at fupreme power, he would act the cruel scenes which the prophet predicted, Hazael himself had, probably, never attended to in other manner, any manner, than than as a

man beholding his natural face in a glass: for he beholdeth himself, and goeth his way, and ftraightway forgetteth what manner of man he was. But even this fupine thoughtlessness and inattention, is not the only, nor, perhaps, the chief caufe why bad men form fo partial a judgment in their own favour, and believe that they are free from the vices which lurk in fome fecret corner of the heart, and which wait but for a proper season to unfold themselves.

To account, then, for this more fully, I would observe in the second place, that there is implanted in man a natural abhorrence of that which is evil, and a natural fympathy for the fufferings of others. Though we are in a corrupted and depraved state, yet in these respects we bear the marks of a divine origi

nal. The foul of man, which is the workmanfhip of God, is at variance, in its fentiments at least, with every cruel and barbarous action. Allow the unprejudiced and genuine feelings of the heart to judge, and nature itself will not err in applauding the virtuous and the worthy part, and condemning the contrary. If we convey our thoughts back to paft ages, and obferve tyrants depopulating kingdoms, and innocent fubjects fuffering under their rod, does not an honeft indignation fpring up against the former, and a powerful sympathy exert itself in favour of the latter? By his cruel decree, Herod fills the ftreets of Bethlehem and the coafts round about with lamentation, weeping, and great mourning. Herod, the barbarous deed has devoted thy name to infamy thro' all ages.

Ye wretched mothers, while humanity remains, the tear of pity and of virtue will never be denied as a tribute due to your fufferings!

Now, this abhorrence of evil, and this fympathy and forrow for the miseries of others, are not principles which are confined to the virtuous and religious; they naturally operate upon all. By a feries of wicked ac

tions,