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that he who first commits an injury, will contentedly acquiesce in the penalty required : the same haughtiness of contempt, or vehemence of desire, that prompt the act of injustice, will more strongly incite its justification; and resentment can never so exactly balance the punishment with the fault, but there will remain an overplus of vengeance which even he who condemns his first action will think himself entitled to retaliate. What then can ensue but a continual exacerbation of hatred, an unextinguishable feud, an incessant reciprocation of mischief, a mutual vigilance to entrap, and eagerness to destroy ?
Since then the imaginary right of vengeance must be at last remitted, because it is impossible to live in perpetual hostility, and equally impossible that of two enemies, either should first think himself obliged by justice to submission, it is surely eligible to forgive early. Every passion is more easily subdued before it has been long accustomed to possession of the heart; every idea is obliterated with less difficulty, as it has been more slightly impressed, and less frequently renewed. He who has often brooded over his wrongs, pleased himself with schemes of malignity, and glutted his pride with the fancied supplications of humbled enmity, will not easily open his bosom to amity and reconciliation, or indulge the gentle sentiments of benevolence and peace. . .
It is easiest to forgive, while there is yet little to be forgiven. A single injury may be soon dismissed from the memory; but a long succession of ill offices by degrees associates itself with every idea; a long contest involves so many circumstances, that every
place and action will recall it to the mind, and fresh remembrance of vexation must still enkindle rage, and imitate revenge.
A wise man will make haste to forgive, because be knows the true value of time, and will not suffer it to pass away in unnecessary pain. He that willingly suffers the corrosions of inveterate hatred, and gives up his days and nights to the gloom of malice, and perturbations of stratagem, cannot surely be said to consult his ease. Resentment is an union of sorrow with malignity, a combination of a passion which all endeavour to avoid, with a passion which all concur to detest. The man who retires to meditate mischief, and to exasperate his own rage; whose thoughts are employed only on means of distress and contrivances of ruin; whose mind never pauses from the remembrance of his own sufferings, but to indulge some hope of enjoying the calamities of another, may justly he numbered among the most miserable of human beings, among those who are guilty without reward, who have neither the gladness of prosperity, nor the calm of innocence.
Whoever considers the weakness both of himself and others, will not long want persuasives to forgiveness. We know not to what degree of malignity any injury is to be imputed; or how much its guilt, if we were to inspect the mind of him that committed it, would be extenuated by mistake, precipitance, or negligence; we cannot be certain how much more we feel than was intended to be inflicted, or how much we increase the mischief to ourselves by voluntary aggravations. We may charge
to design the effects of accident; we may think the blow violent only because we have made ourselves delicate and tender; we are on every side in danger of errour and of guilt; which we are certain to avoid only by speedy forgiveness.
From this pacifick and harmless temper, thus propitious to others and ourselves, to domestick tranquillity and to social happiness, no man is withheld but by pride, by the fear of being insulted by his adversary, or despised by the world.
It may be laid down as an unfailing and universal axiom, that “all pride is abject and mean.” It is always an ignorant, lazy, or cowardly acquiescence in a false appearance of excellence, and proceeds not from consciousness of our attainments, but insensibility of our wants.
Nothing can be great which is not right. Nothing which reason condemns can be suitable to the dignity of the human mind. To be driven by external motives from the path which our own heart approves, to give way to any thing but conviction, to suffer the opinion of others to rule our choice, or overpower our resolves, is to submit tamely to the lowest and most ignominious slavery, and to resign the right of directing our own lives.
The utmost excellence at which humanity can arrive, is a constant and determinate pursuit of virtue, without regard to present dangers or advantage; a continual reference of every action to the divine will; an habitual appeal to everlasting justice; and an unvaried elevation of the intellectual eye to the reward which perseverance only can obtain. But
that pride which many, who presume to boast of generous sentiments, allow to regulate their measures, has nothing nobler in view than the approbation of men, of beings whose superiority we are under no obligation to acknowledge, and who, when we have courted them with the utmost assiduity, can confer: no valuable or permanent reward; of beings who ignorantly judge of what they do not understand, or partially determine what they never have examined; and whose sentence is therefore of no weight till it has received the ratification of our own conscience.
He that can descend to bribe suffrages like these, at the price of his innocence; he that can suffer the delight of such acclamations to withhold his attention from the commands of the universal Sovereign, has little reason to congratulate himself upon the greatness of his mind; whenever he awakes to seriousness and reflection, he must become despicable in his own eyes, and shrink with shame from the remembrance of his cowardice and folly. . ..
Of him that hopes to be forgiven, it is indispensably required that he forgive. It is therefore superfluous to urge any other motive. On this great duty eternity is suspended, and to him that refuses to practise it, the throne of mercy is inaccessible, and the SAVIOUR of the world has been born in vain.
NUMB. 186. SATURDAY, December 28, 1751.
Pone me, pigris ubi nulla campis
Place me where never summer breeze
Of the happiness and misery of our present state, part arises from our sensations, and part from our opinions; part is distributed by nature, and part is in a great measure apportioned by ourselves. Positive pleasure we cannot always obtain, and positive pain we often cannot remove. No man can give to his own plantations the fragrance of the Indian groves; nor will any precepts of philosophy enable him to withdraw his attention from wounds or diseases. But the negative infelicity which proceeds, not from the pressure of sufferings, but the absence of enjoyments, will always yield to the remedies of reason.
One of the great arts of escaping superfluous uneasiness, is to free our minds from the habit of comparing our condition with that of others on