piness than to the virtue of mankind. And we are taught by the fatal example of other nations, that wherever this law of the Gospel has been abrogated or relaxed, and a greater facility of divorce allowed, the consequence has constantly been a too visible depravation of manners, and the destruction of many of the most essential comforts of the married state. The passage to which I shall next advert is the following: "Ye have heard it has been said, an eye for an eye, and a tooth for a tooth. But I say unto you, that ye resist not evil; but whosoever shall smite thee on the right cheek, turn to him the other also; and if any man will sue thee at the law, and take away thy coat, let him have thy cloke also: and whosoever shall compel thee to go a mile, go with him twain*." By the Mosaic law, retaliation was permitted; an eye for an eye, and a tooth for a tooth, might legally be demanded. Among Matt. v. 38-41. + Levit. xxiv. 20. Deut. xix. 21. Among the ancient heathens, private revenge was indulged without scruple and without mercy. The savage nations in America, as well as in almost every other part of the world, set no bounds to the persevering rancour, and the cool deliberate malignity, with which they will pursue, for years together, not only the person himself from whom they have received an injury, but sometimes every one related to or connected with him. The Arabs are equally implacable in their resentments; and the Koran itself, in the case of murder, allows private revenge*. It was to check this furious ungovernable passion, so universally prevalent over the earth, that our Saviour delivers the precepts now before us. "I say unto you, resist not evil; but if any one smite thee on thy right cheek, turn to him the other also." No one can imagine that this injunction, and those of the same kind that follow, are to be understood strictly Koran, v. 2. c. 17. p. 100. strictly and literally; that we are to submit, without the least opposition, to every injury and every insult that is offered to us, and are absolutely precluded from every degree of self-preservation and self-defence. This can never be intended; and the example of St. Paul, who repelled with proper spirit the insult offered him as a Roman citizen, very clearly proves that we are not to permit ourselves to be trampled on by the foot of pride and oppression, without expressing a just sense of the injury done to us, and endeavouring to avert and repel it. It cannot therefore be meant, that if any one, by a cruel and expensive litigation, should deprive us of a part of our property, we should not only relinquish to him that part, but request him also to accept every thing else we have in the world. Nor can it be meant, that if a man should actually strike us on one cheek, we should immediately turn to him the other, and desire the blow to be repeated. This could not possibly answer any one rational M 4 rational purpose, nor conduce in the least to the peace and happiness of mankind, which were certainly the objects our Saviour had in view; on the contrary, it would tend materially to obstruct both, by inviting injury, and encouraging insult and oppression. Common sense therefore, as well as common utility, require that we should consider the particular instances of behaviour under the injuries here specified, as nothing more than strong oriental idioms, as proverbial and figurative expressions, intended only to convey a general precept, and to describe that peculiar temper and disposition which the Gospel requires; that patience, gentleness, mildness, moderation, and forbearance, under injuries and affronts, which is best calculated to preserve the peace of our own minds, as well as that of the world at large; which tends to soften resentment and turn away wrath; and without which, on one side or the other, provocations must be endless, and enmities eternal. All All therefore that is here required of us is plainly and simply this, that we should not suffer our resentment of injuries to carry us beyond the bounds of justice, equity, and Christian charity; that we should not (as St. Paul well explains this passage) recompense evil for evil*, that is, repay one injury by committing another; that we should not take fire at every slight provocation or trivial offence, nor pursue even the greatest and most flagrant injuries with implacable fury and inextinguishable rancour; that we should make all reasonable allowances for the infirmities of human nature, for the passions, the prejudices, the failings, the misapprehensions, of those we have to deal with; and, without submitting tamely to oppression or insult, or giving up rights of great and acknowledged importance, should always show a disposition to conciliate and forgive; and rather to recede and give way a little in certain instances, than insist on the utmost satisfaction and reparation *Rom. xii. 17. |