XVIII. the SERM. possible to read a page of the New Testa ment, without being convinced of it; yet has it happened from various causes that there is no law of our religion, which is more openly or more frequently violated, The greatness of the provocation want of duty, or proper respect, in the person who has offended us-his ingratitude- the dread lest he should triumph in our forbearance, and be encouraged to new insults-the apprehension of the scorn and contempt of the world, are all alledged as excuses for resentment and retaliation: passion and pride are, in this instance, combined against virtue: the one is raised instantly, and prompts us to inflict pain on the person from whom we have received it; the other operates more leisurely, but, unhappily, with greater effect; it forbids us to forgive, though we are no longer enraged; it commands us to revenge, though we wish for reconciliation, Among XVIII. Among the many errors in the opinions SERM. of mankind, there is none which is productive of more unhappiness, and perhaps of more guilt, than that which has annexed the idea of meanness and cowardice to a quiet submission to an injury; the party offended scarce, perhaps, on some occasions, feels the offence, on others he would be willing to overlook it, but the eye of the world is upon him, he fancies that he is expected to exert himself, and is revengeful from regard to his reputation. From the weakness of human nature, from the various competitions of men, from all desiring to obtain that which can only be the property of a few, it must necessarily happen, that offences will often be given, injuries frequently be done; no command therefore could be more worthy of him, at whose birth peace was proclaimed upon earth, than to forgive: forgiveness puts a sudden stop to the most material conse.. XVIII. SERM. consequences of an injury, it prevents it from extending beyond its natural effects, it composes the mind of him who is aggrieved, and probably induces the repentance of the aggressor. Whereas, if the person offended were at liberty to avenge the offence, if he were free to return what he had suffered, himself the judge, it is scarcely possible that he should so measure his revenge, as not to exceed the pain he had received; his adversary, at least, will never allow the justice of his punishment; the same malicious or overbearing temper, which excited the first injury, will put him on justifying it; be, in his turn, will have recourse to retaliation, and a continued series of hostilities will be the consequence. Into what a state then would society be reduced! at home the gnawings of malice, the gloom of hatred, and sullen meditations on revenge; abroad, secret calumnies, open. reproaches, violence, and, not unfrequently, bloodshed. Every XVIII. Every consideration of justice and equity SERM. is on the side of forgiveness: there is no man but who must be conscious of his own frailty, and of the need in which himself stands of remission of offences: sometimes, perhaps, he has been injurious to his fellow-creature, and certainly often rebellious against his Creator; let him then exert an indulgence, which he expects-let him forgive, as he hopes to be forgiven, Why should he look, in his own case, for the allowance which he is not willing to grant in the case of others? How dare he presume that his own frailties will be passed by, while himself is extreme to mark what is done amiss? It is in vain that he alleges greatness of provocation, or height of ingratitude; he is not the proper judge; whilst he is under the dominion of his resentment, he ought to sus pect that it is not probable he should be just; he may feel more, perhaps, of the XVIII. SERM. injury than was intended, his self-love may represent it to him in aggravated colours; what was possibly merely the effect of mistake or negligence, he may attribute to design; he is encompassed indeed on every side with error, which he can only hope to escape by subduing his resentment. But, grant that you have been indeed provokingly treated and heinously wrong. ed, are you to give up the government of your temper, and to yield yourself a prey to the torments of rage, because your enemy has been unjust? are you to endanger your eternal salvation, because your friend has been ungrateful? Alas! this is to revenge the faults of others on yourself; it is to swell the bulk, and increase the acrimony, of their offences; it is to confer on them a fatal importance, which they could receive from none but yourself. The utmost that the malice of man can do affects only the body-extends not |