is not overcome of evil, but seeks to overcome evil with good. Which is rewarded with real pleasure, the spirit of resentment and retaliation, or that of forgiveness and good-will? While the one, like the deep fires of a volcano, burns and rages within, the other is inspired with calmness, serenity, and satisfaction of mind.

On the one side, we see an individual who has been injured. He is devising a way by which he can retaliate; his mind is roused by resentment, and, by some return of evil, he is seeking satisfaction. On the other side, we see another individual, to whom an equal injury has been done; but he, in the spirit of forgiveness and good-will, is meditating how he can benefit the man who has injured him. Which is the more to be envied in the event of success? I need not advert to the case of him, who, haggard in countenance, tortured in heart, and stricken in conscience, has satiated his burning vengeance by the assassination of his victim. I need not call to mind the case of the victorious duellist who has laid his antagonist low in the dust; nor the case of him, who, by any overwhelming stroke of retaliation, has succeeded in inflicting ruin on his enemy. In these cases, the misery of success is too manifest to need remark. Observe him who is intent on retaliation in any of the more common ways, by which injury is returned, by evil insinuation, by the whisper of detraction, by dark surmises, or by public abuse and the virulence of invective; observe him, looking upon the object of his resentment under the consciousness, that he has triumphed, that he has tarnished his reputation and blasted his hopes for the future; can we believe that the peace of Heaven attends his success? On the other hand, observe him, who, by returning good for evil, has disarmed and overcome the aggressor, and, from being his enemy, has made him his friend. Does he not, must he not, from the constitution of his nature, enjoy a peace and tranquillity of mind, an inward satisfaction, to which the other is a stranger? The rule of forgiveness, then, is adapted to the moral constitution of man.

Nor is the argument derived from the effect which the malignant passions exert upon the health and the physical constitution of man generally, without great weight. In this respect, also, the rule of the Gospel is admirably suited to the nature of man.

The evil effects of an intemperate indulgence of the appetites are so many beacons which the Maker of our bodies has erected to warn us against danger. So also of the angry and malignant passions. It is universally known, that a peaceful disposition is conducive to health, and, on the contrary, an irascible disposition injurious to it. Hence, the care of skilful physicians, in critical cases, to have the minds of their patients kept in peace and tranquillity. It may, therefore, be affirmed, that the rule which requires us not to be overcome of evil, but to overcome evil with good, is adapted both to the physical and the moral constitution of man.

II. This rule of conduct, prescribed and enjoined by the Gospel, is also the one best adapted to man's character and condition. This position may be confirmed and sustained by viewing man under three aspects; as a social being; as a sinful being; as a being responsible for his actions, and destined to an immortal existence beyond the grave.

1. As a social being. It is manifestly the design of the Creator, that man should cultivate and cherish the social and kindly affections. Life begins with the tender relations of parents and children, and brothers and sisters, relations eminently calculated to call forth kindness and sympathy. The earliest feeling, awakened in the heart of the infant, seems to be love. Its first act of intelligence is, to recognise its mother with a smile. The mother's kindness soon leads the child to distinguish her from all others, and to cling to her as the object of its affection and confidence. From this early period, the child grows up in the bosom of the family, where the kind affections are daily cherished, and extended to other objects, until brothers, sisters, grand-parents, and neighbours, as well as parents, are gradually brought within the circle of its attachment and kindness. Now what is this but an evident preparation for after years? These relations are designed by Providence to give character to the child, and to fit it for the still larger circles of life, and to teach it, by degrees, to regard all men as members of the same family, where sympathy, and love, and beneficence may find new objects and more enlarged exercise. To entertain affections other than kindly is, then, contrary to the earliest and most natural lessons instilled into our minds.

Further, this rule is suited to man as a social being, because he

is hereby called to cherish and exhibit those affections towards others, which he daily needs that they should cherish and exhibit towards himself. Were we ourselves wholly free from the same condemnation, in which we include evil-doers, we might, with more propriety, ascend the tribunal of justice, and administer punishment to those who do us wrong. But where is the man living, who is not conscious of having, at some time of his life, in some way, injured a fellow-man? We may examine the whole human family, and find, if we can, one, who, neither by thought, nor word, nor act, has injured another. Surely, then, the recollection of our own faults ought to inspire us with the spirit of forgiveness when injured by others. For by condemning others we condemn ourselves.

2. Again, who is this that would return evil for evil? Is he not a sinful being? Has he not, in a variety of ways, and under the most aggravated circumstances, returned evil for good to the very God who made him and sustains him? Is he not daily indebted for all his enjoyments to a disposition on the part of his Maker, directly the reverse of his own? Is not God himself seeking to overcome evil with good, sending his rain, his sunshine, his seed-time and harvest, upon the just and the unjust? Is it not owing to this forbearance, that the sword of Divine justice still slumbers in its sheath, that the sun shines bright upon his path, that the earth and its flowers, the sky and the stars which spangle and adorn it, look fair and beautiful to him? Especially, what, but the love of the God whom he is daily of fending, warns him, and pleads with him, and points him to the merits of a Saviour, and the salvation which he has purchased for him? Is it, then, for man, sinful man, to return evil for evil to his fellow-man ?

3. As a being responsible for his actions, and destined to an immortal existence beyond the grave. The heart, that is now swelling with anger, will soon be laid in the dust. The lips, that are now uttering imprecations and quivering with vengeance, will soon be sealed in the silence of death. Shall he indulge feelings of resentment, whose body is hastening to the grave, and whose soul to the bar of his Judge? Let him call to remembrance the parable of the servant, who, although indebted to his lord ten

thousand talents, and forgiven all that debt, yet laid hands on his fellow-servant for an hundred pence, and cast him into prison. After sternly rebuking him for his hardness of heart and want of compassion, the sacred writer says, his lord cast him into prison. until he should pay the debt. "So likewise," adds our Saviour, in conclusion, "shall my heavenly Father do also unto you, if ye from your hearts forgive not every one his brother their trespasses." Again, St. Paul says, "Avenge not yourselves, but rather give place unto wrath; for it is written, Vengeance is mine, I will repay, saith the Lord.' Therefore, if thine enemy hunger, feed him; if he thirst, give him drink; for in so doing thou shalt heap coals of fire on his head," that is, you will soften him, and disarm him of his vindictive feelings towards you.

ness.

III. The Gospel rule of forgiveness is the only way by which a real and permanent victory over evil can be secured. We have seen that it is only by kindness that we can awaken kindBy resentment and retaliation, we only call forth a repetition of the evil, and most probably, too, increased in bitterness. If we continue to act on the same principle, the evil must be again returned, and again received with the increase, until at length it must result in some appalling outrage. Trifling injuries have often ended in scenes of blood; slight resentment has grown into hatred, and hatred into burning vengeance. But, by returning good for evil, we subdue the heart. This is a real conquest. We may, indeed, if we have superior power, bring the body into subjection, but the mind remains unvanquished. We may load an enemy with chains, but he is our enemy still; we may immure him in a dungeon, but even there his heart is meditating revenge. We may, by authority or force, compel one who has injured us to repair the wrong, or to suffer for it; but this will not make him our friend. Had he power and opportunity, he would repeat the evil. But if we pursue the course prescribed by the rule of forgiveness, we subdue the heart, gain a conquest over the whole man, and convert an enemy into a friend. And this conquest will be permanent. It has been achieved, not by physical power, but by a moral power, which has penetrated the inmost soul, and called forth, in our favor, the nobler feelings of its nature.

Matt. xviii. 23-35.

+ Romans xii. 19, 20.

IV. The intrinsic nobleness of the rule of forgiveness and good-will is worthy of further and distinct consideration. It admits that wrong has been done, and addresses itself to the party who has suffered it. It says, Be not overcome by that wrong, that is, yield not to feelings of anger or vengeance, let not unkindness on the part of others awaken unkind feelings in your own breast towards them, return not insult for insult, injury for injury. Pursue an entirely opposite course; return friendly services for unkindness, blessings for insults, and beneficence for injury.

"Be not overcome of evil, but overcome evil with good." To rise above the impulses of a fallen nature, to conquer the evil passions, first in our own breasts, and then in those of others, is indeed a victory. It is implied by the rule, that the contest is at first defensive; "Be not overcome of evil." We must repel aggression by preserving a calm, tranquil, and benevolent state of mind, and its force will soon be exhausted. And then we must act upon the offensive; "we must overcome evil with good." By heaping benefits upon the aggressor, we shall subdue his heart, win his regard, and render it impossible for him to do us injury. But this is not the consummation of the victory; it extends much further. By such a course, we learn to live and act as spiritual and immortal beings. We feel that it is not in the power of others to injure us, we can only injure ourselves. We arm ourselves with a panoply impenetrable. And the voice of conscience, too, assures us, that we are at peace with Him who alone has power to hurt and to destroy. "If our heart (conscience) condemn us not, then have we confidence toward God."*

To prevent all misunderstanding, I subjoin two or three qualifications of the principle and line of conduct, which have just been discussed and recommended.

1. We are not required to put ourselves in the power of our enemies; that is, of our own accord, to put it within their power to injure us. Not only so; we are to use all rightful means to protect ourselves from injury and wrong. We may, on suitable occasions, and in a suitable spirit, too, resort for redress to the

* 1 John iii. 21.