brother, that he is heir of the same hopes, born to the same inheritance, descended of the same father, nursed by the church, which is his mother and thine; that there is in him God's image, drawn by the same hand, described in the same lines; that there are in him many good things for which he can be loved, and many reasons in him for which he ought to be pardoned; God hath made many decrees for him, and the angels minister to him, and Christ died for him, and his soul is very precious in the eyes of God, and in heaven itself; the man whom thou hatest, is very considerable; and there, there are great desires for his temporal and eternal happiness and why shouldest thou despise, and why shouldest thou stand out against all this? 2. Not only every man, but every offence must be forgiven. The wise man says, "That for some things there will be no returning again :" a blow, indeed, or an evil word, may be pardoned; but for " upbraiding and pride, aud disclosing secrets, and a treacherous wound, every friend will depart, and never return again." But he only tells how it will be, not what ought to be; what it is likely to be in matter of fact, not how it should be in case of conscience: and he means this of societies and civil friendships; but in religion we go higher, and even these also, and greater than these, must be pardoned, unless we would prescribe a limit to God's mercy, in the remission of our own sins. He will pardon every sin of ours, for the pardon of which we can rightly pray; but yet we must pray for it, and hope it upon no measures, but those of our forgiveness. "O Jupiter," said the distressed prince', "hear our prayers; according to our piety look upon us; and as we do, so give us help." And there is no instance that can be considerable to the lessening or excusing of this duty. We must forgive, not only injuries in the matter of money; but in all errors and crimes whatsoever, in which any man can sin, and thou canst be offénded". s Ecclus. xxii. 22. 'Jupiter omnipotens, precibus si flecteris ullis, "Dimittenda sunt debita, non pecuniæ solum, sed omnium causarum, culparum, criminum, quicquid homo incurrere poterit; in his, tibi quum incurrerit alter, ignosce. 3. Although, in these things, there is no difficulty, yet, in the intention and expressions of this duty, there is some. For if it be inquired what is meant by forgiving,-many men suppose it is nothing but saying, I forgive him with all my heart; and I pray God forgive him:' but this is but words, and we must have more material significations of it than so; because nothing can commute for the omission of the necessary parts of this duty. It is, therefore, necessary that we observe these measures. 1. Every man that hath received injuries, be they ever so great, must have a mind perfectly free from all intentions of revenge, in any instance whatsoever. For when the question is concerning forgiving him that did the wrong, every man can best answer his question, by placing himself in the seat of him that did the offence, and considering to what purposes, and by what significations, and in what degrees, and to what event of things himself would fain be pardoned, if he were in his case, and did repent the injury, and did desire pardon. That is the measure and the rule; and we learn it from Chrysologus, "Thou art a sinful man, and thou wouldest that God and man should always forgive thee. Do thou forgive always: so much, so often, so entirely, as thou wouldest be pardoned thyself, so much, so often, and so entirely give pardon to thine enemy." And this, together with the reason of it, is well expressed in the Gospel of the Nazarenes; "If thy brother sins against thee in words, and offers thee satisfaction seven times in a day, receive him. Simon, his disciple, saith unto him, Seven times in a day?' The Lord answers, Yea, I say unto you, seventy times seven times. For even amongst the prophets also, after they were anointed with the Holy Ghost, there was found the word of sin, that is, they also offended in their tongues."" Against this there is no objection, but what is made by the foolish discourses of young men, fighters and malicious, who, by the evil manners of the world, are taught to call * Qui, ne tuberibus propriis offendat amicum Horat. 1. Serm. 3,73. y Homo sine peccato esse non potes: et vis semper tibi dimitti? dimitte semper. Quantum vis tibi dimitti, tantum dimitte. Quoties vis dimitti tibi, toties dimitte imo quia vis totum dimitti tibi, totum dimitte. revenge gallantry, and the pardoning of injuries to be pusillanimity and cowardice. For this devil that dwells in tombs, and cannot be bound with chains, prevails infinitely upon this account, amongst the more glorious part of mankind; but (as all other things are, which oppose the wisdom of God) is infinitely unreasonable, there being nothing in the world a greater testimony of impotency and effeminacy of spirit, than a desire of revenge. Who are so cruel as cowards? and who so revengeful as the weakest and the most passionate women? Wise Chrysippus, and gentle Thales, and the good old man, who, being to drink his poison, refused to give any of it to his persecutor; these men did not think revenge a pleasure, or a worthy satisfaction. For what man is so barbarous, as to recover his leprosy by sucking the life-blood from dying infants? A good man would rather endure ten leprosies, than one such remedy. Such a thing is revenge, it pretends to cure a wound, but does it with an intolerable remedy. It was the song of Cyclops to his sheep, "Feed you upon the tender herbs, I mean to feed upon the flesh, and drink the blood of the Greeks:" this is a violence, not only to the laws and manners, but even to the very nature of men. Lions indeed, and tigers, do, with a strange curiosity, eye and observe him that struck them, and they fight with him above all the hunters; to strike again is the return of beasts; but to pardon him that smote, is the bravest amends, and the noblest way of doing right unto ourselves; whilst in the ways of a man, and the methods of God, we have conquered our enemy into a friend. But revenge is the disease of honour, and is as contrary to the wisdom and bravery of men, as dwelling in rivers, and wallowing in fires, is to their natural manner of living. And he who, out of pretence of valour, pursues revenge, is like to him, who, because fire quippe minuti Semper et infirmi est animi, exiguique voluptas Nemo magis gaudet quam fœmina : Chrysippus non dicet idem, nec mite Thaletis a Pascite vos herbas, socios ego pascor Achivos. is a glorious thing, is willing to have a St. Anthony's fire in his face. 2. He that is injured, must so pardon, as that he must not pray to God to take revenge of his enemy. It was noted as a pitiful thing of Brutus, that when his army was broken, and himself exposed to the insolencies of his enemies, and that he could not revenge himself, he cried out most passionately, in the words of the Greek tragedy, to Jupiter, to take revenge of young Octavius.' But nothing is more against the nobleness of a Christian spirit, and the interest of a holy communion, than, when all meet together to pray for all, and all for every one, that any man should except his enemy,-that he who prays for blessings to the whole mystical body of Christ, should secretly desire that one member should perish. If one prays for thee, and another prays against thee, who knows whether thou shalt be blessed or accursed? 3. He that means to communicate worthily, must so forgive his enemy, as never to upbraid his crime any more. For we must so forgive, as that we forget it; not in the sense of nature, but perfectly in the sense of charity. For to what good purpose can any man keep a record of a shrewd turn, but to become a spy upon the actions of his enemy, watchful to do him shame, or by that to aggravate every new offence? It was a malicious part of Darius, when the Athenians had plundered Sardis, he resolving to remember the evil turn, till he had done them a mischief, commanded one of his servants, that every time he waited at supper, he should thrice call upon him, "Sir, remember the Athenians." The devil is apt enough to do this office for any man; and he that keeps in mind an injury, needs no other tempter to uncharitableness but his own memory. He that resolves to remember it, never does forgive it perfectly, but is the underofficer of his own malice. For as rivers that run under ground, do infallibly fall into the sea, and mingle with the salt waters, so is the injury that is remembered; it runs ὁ Ζεῦ, μὴ λάθοι σε τῶν δ ̓ ὃς αἴτιος κακῶν. e Quid enim prodest, si unus pro te oret ad Dominum, et alius adversum te Deum interpellet? — S. Chrysost. in Matth. v. d DÉCπota, Méμveo tãv 'AJnvaiwv. — Herod. Terps. cap. 105. Schweigh, vol, ii. pag. 513. under ground indeed, and the anger is hid, but it tends cer tainly to mischief; and though it be sometimes less deadly for want of opportunity, yet it is never less dangerous. 4. He that would communicate worthily, must so pardon his enemy, that though he be certain the man is in the wrong, and sinned against God in the cause, yet he must not, under pretence of righting God and religion, and the laws, pursue his own anger and revenge, and bring him to evil. Every man is concerned, that evil be to him that loves it; but we cozen ourselves by thinking that we have nothing to do to pardon God's enemies, and vile persons. It is true, we have not, but neither hath any private man any thing to do to punish them; but he that cannot pardon God's enemy, can pray to God that he would: and it were better to let it all alone, than to destroy charity upon pretence of justice or religion. For if this wicked man were thy friend, it may very well be supposed that thou wouldst be very kind to him, though he were God's enemy: and we are easy enough to think well of him that pleases us, let him displease whom he list besides. 5. He may worthily communicate, that so pardons his enemy, as that he endeavour to make him to be his friend. Are you ready to do him good? Can you relieve your enemy, if he were in want? Yes, it may be, you can, and you wish it were to come to that. And some men will pursue their enemy with implacable prosecutions, till they have got them under their feet; and then they delight to lift them up, and to speak kindly to the man, and forgive him with all the nobleness and bravery in the world. But let us take heed, lest, instead of showing mercy, we make a triumph. Relieve his need, and be troubled that he needs it. Rescue him from the calamity which he hath brought upon himself, or is fallen into by misadventure; but never thrust him down, that thou mayest be honoured and glorious, by raising him from that calamity, in which thou art secretly delighted e Quæ vindicta prior, quam cum formido superbos Flectit, et assuetum spoliis affligit egestas? Claudian. de Bello Getico, 93. Gesner, vol. ii. p. 409. Terent. Phorm. act. v. sc. 1. Mattaire, p. 283. |
