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99 sins against God. Now, there is an apprehension and presentiment natural to mankind, that we ourselves shall one time or other be dealt with as we deal with others, and a peculiar acquiescence in and feeling of the equity and justice of this equal distribution. This natural notion of equity the Son of Sirach has put in the strongest way—"He that revengeth shall find vengeance from the Lord, and he will surely keep his sins in remembrance. Forgive thy neighbour the hurt he hath done unto thee, so shall thy sins also be forgiyen when thou prayest. One man beareth hatred against another, and doth he seek pardon from the Lord? He showeth no mercy to a man which is like himself, and doth he ask forgiveness of his own sins?" Eccles. xxviii. 1—4. Let any one read our Saviour's parable of "the king who took account of his servants," Matt, xviii.; and the equity and lightness of the sentence which was passed upon him who was unmerciful to his fellow-servant, will be felt. There is somewhat in human nature, which accords to and falls in with that method of determination. Let us then place before our eyes the time which is represented in the parable; that of our own death, or the final judgment. Suppose yourselves under the apprehensions of approaching death; that you were just going to appear, naked and without disguise, before the Judge of all the earth, to give an account of your behaviour towards your fellow-creatures, could anything raise more dreadful apprehensions of that judgment than the reflection that you had been implacable and without mercy towards those who had offended you—without that forgiving spirit towards others, which, that it may now be exercised towards yourselves, is your only hope? And these natural apprehensions are authorised by our Saviour's application of the parable—"So likewise shall my heavenly Father do also onto you, if ye from your hearts forgive not every one his brother their trespasses." On the other hand, suppose a good man in the aamo circumstance, in the last part and