proper objects of mercy, and, our Saviour does not decline saying, "thought worthy of it," Luke xx. 35. And conformably to our natural sense of things, the Scripture is very express, that mercy, forgiveness, and in general, charity to our fellow-creatures, has this efficacy in a very high degree.
Several copious and remote reasons have been alleged, why such pre-eminence is given to this grace or virtue: some of great importance, and none of them perhaps without its weight. But the proper one seems to be very short and obvious, that by fervent charity, with a course of beneficence proceeding from it, a person may make amends for the good he has blameably omitted, and the injuries he has done, so far, as that society would have no demand upon him for such his misbehaviour; nor consequently would justice have any in behalf of society, whatever it might have upon other accounts. Thus, by fervent charity, he may even merit forgiveness of men: and this seems to afford a very singular reason why it may be graciously granted him by God: a very singular reason, the Christian covenant of pardon always supposed, why divine justice should permit, and divine mercy appoint, that such his charity should be allowed to "cover a multitude of sins."
And this reason leads me to observe, what Scripture, and the whole nature of the thing shows, that the charity here meant must be such hearty love to our fellow-creatures, as produceth a settled endeavour to promote, according to the best of our judgment, their real lasting good, both present and future: and not that easiness of temper, which with peculiar propriety is expressed by the word good-humour, and is a sort of benevolent instinct left to itself, without the direction of our judgment. For this kind of good-humour is so far from making the amends before-mentioned, that, though it be agreeable in conversation, it is often most mischievous in every other intercourse of life; and always puts men out of a capacity of
