character, by the treatment of their Prisoners; who were often put to death; or, if spared, were led in chains through the city, to grace the triumph of their Conqueror. But to the credit of modern times be it spoken, the Captives of War experience that tenderness, which is due from one fellow-creature to another.

This duty of forgiving injuries is farther recommended to us, from the confideration, that if we forgive Men their trefpaffes, our heavenly Father will also forgive us. If we are so uncharitable as not to pardon those who have offended us, how can we expect pardon of our offences at the great day of retribution! And there are none fo upright as to stand in no need of forgiveness. Human nature is frail and liable to err: But how can we ask for a remiffion of our faults, if we are inexorable to the fupplications of our Brother, for the pardon of his !

Our Prayers can be of no avail, unless they are offered with a charitable temper. We rather invoke the vengeance of Heaven, when we fay-Forgive us our trespasses, as we forgive them that trefpafs against us-and yet continue in hatred and malice against our neighbour. What is this but challenging the Juftice, not entreating the mercy of the Deity? Thofe, therefore, who join in this petition, with rancour in their hearts, do furely not confider it, in it's full extent and meaning. Instead of a Peace-offering it must be in

them an imprecation. Every malicious purpose they retain against others, subjects them, according to their own prayer, to the fevere law of retaliation; because they pray to be forgiven, in the fame manner in which they forgive.

Though this duty of. forgiveness be fo pleafing in theory, yet how little is it regarded in practice! How often do we hear it obferved by many who think themselves injured, that they can forgive, but not forget! This is doing the business by halves. For whilft they retain in memory, a fenfe of the injury, their forgiveness cannot be complete. Though they may ftifle their Revenge, yet ftill there are diflike and enmity lurking within; and they might feel a reluctance in doing a good office, were it in their power.

You fee, then, how amiable is this Virtue of forgiving injuries; but, on the contrary, how odious is Revenge! Thofe, who practice the one, are esteemed for their clemency and forbearance; thofe, who cherish the other, are dreaded for the mischief they are capable of doing. Refentment is too apt to fpring up in young minds. The firft thought that occurs on receiving an affront is, if not an immediate, yet a future retaliation. But the laft would be lefs excufable than the former; because inftant Revenge may proceed from a fudden guft of paffion; but to inflict a blow, after there has been time to deliberate, must be the effect of premeditated malice. Either mode of proceeding

proceeding is unjuftifiable.-Endeavour, then, fo far to command your tempers, as to bring your minds to an examination of the supposed injury. Perhaps on a review of it, in all it's circumstances, attended, probably with fome provocation, on your fide, it may appear of a milder complexion than at first.

But whilst I inculcate that happy temper of mind, which would induce you to forgive an injury received, I would, at the fame time, advise you to be so circumfpect, as to avoid, in your own conduct, the commiffion of offences. On this fubject I need not enlarge; because those Perfons, who are poffeffed of the Good-nature I have already recommended, would do a violence to their own inclinations, were they, by their behaviour, to excite pain and uneasiness in another.

Inftead of encouraging a fpirit of Revenge, how much more pleafing would be the office of a Mediator; which confifts in healing divifions, and reconciling differences! If any Christian Virtue deserve a preference to the reft, it is that of kindness, which, amongst other humane acts, endeavours to prevent difcords, preferve Friendfhips, and restore harmony and peace. But, on the contrary, how many Bufy-bodies are there in Society, who widen a breach that is already made; or who, by mifreprefentation, create animofity, where none perhaps would have happened, if the Parties had not been influenced by their falfe and idle fuggestions.

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LECTURE

LECTURE XIX.

The Suaviter in Modo alone would degenerate and fink into a mean timid Complaifance, and Paffiveness, if not supported and dignified by the Fortiter in re; which would also run into Impetuofity and Brutality, if not tempered and foftened by the Suaviter in Modo: However, they are feldom united.

CHESTERFIELD.

GRACEFUL

RACEFUL manners are particularly recommended to the female Sex: And though Perfons of an auftere Virtue may despise these exterior accomplishments, yet, in the intercourfes of Society, they will be found indifpenfably requifite. When I fpeak of graceful manners, I do not mean thofe which are formed on the fantastic cuftoms of fashion, where there are much diffimulation and infincerity; but that mode of behaviour, which proceeds from gentlenefs, complacency and affability. A conduct regulated by thefe agreeable qualities, will not only be pleafing in it's appearance, but useful in its effects. It will fmooth, as it were, the thorny paths of life, and produce tranquillity of mind. They, who adorn themselves with thefe graces, experience not the inquietudes which arife from a refless difpofition:

AS

difpofition: And they are lefs expofed to the violent commotions of thofe ungentle fpirits, who, being at variance with themfelves, would diffeminate ftrife and contention around them. the Waves are faid to be lefs agitated, whofe furface is spread with oil; fo a meek and mild behaviour has the power of foothing the moft violent and refractory.-A foft anfwer turneth 'away

wrath.

It has been obferved, that Men of true courage and bravery are yet in their manners mild and gentle. The laft have, indeed, been confidered as the criterion of the first; infomuch, that Pride and Tyranny are almost infallible marks of Cowardice. Neither is this a novel opinion. Cicero, a celebrated Roman Orator, has made an observation to the fame effect. "" Nothing," fays he, "is more commendable-nothing more worthy "of a great and brave Perfon, than meekness "and gentleness of fpirit." If, then, this difpofition be not uncharacteristical in Men, even thofe, who are engaged in bold and arduous purfuits, how much more congenial is it to the female fex; whofe sphere of action is more confined, the object of which is focial harmony and domeftic peace; and in whom, a gentleness of manners is perfectly confonant to the delicacy of their forms!

Be courteous, is the maxim of an Apostle; and he places it next in rank to the duties of Pity and Compaffion;