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bare obstinacy: it is sufficient to observe, that it, in a very particular manner and degree, belongs to the abuses of this passion.

But, notwithstanding all these abuses, "Is not just indignation against cruelty and wrong, one of the instruments of death which the Author of our nature hath provided? Are not cruelty, injustice, and wrong, the natural objects of that indignation? Surely then it may, one way or other, be innocently employed against them." True. Since therefore it is necessary for the very subsistence of the world, that injury, injustice, and cruelty, should be punished; and since compassion, which is so natural to mankind, would render that execution of justice exceedingly difficult and uneasy; indignation against vice and wickedness is, and may be allowed to be, a balance to that weakness of pity, and also to any thing else which would prevent the necessary methods of severity. Those who have never thought upon these subjects, may perhaps not see the weight of this. But let us suppose a person guilty of murder, or any other action of cruelty, and that mankind had naturally no indignation against such wickedness and the authors of it; but that every body was affected towards such a criminal in the same way as towards an innocent man Compassion amongst other things, would render the execution of justice exceedingly painful and difficult, and would often quite prevent it. And notwithstanding that the principle of benevolence is denied by some, and is really in a very low degree, that men are in great measure insensible to the happiness of their fellowcreatures; yet they are not insensible to their misery, but are very strongly moved with it: insomuch that there plainly is occasion for that feeling which is raised by guilt and demerit, as a balance to that of compassion. Thus much may, I think, justly be allowed to resentment, in the strictest way of moral consideration.

The good influence which this passion, has, in fact, upon the affairs of the world, is obvious to every one's

notice. Men are plainly restrained from injuring their fellow-creatures by fear of their resentment; and it is very happy that they are so, when they would not be restrained by a principle of virtue. And after an injury is done and there is a necessity that the offender should be brought to justice; the cool consideration of reason, that the security and peace of society requires examples of justice should be made, might indeed be sufficient to procure laws to be enacted, and sentence passed: but is it that cool reflection in the injured person, which, for the most part, brings the offender to justice? Or is it not resentment and indignation against the injury and the author of it? I am afraid there is no doubt which is commonly the case. This, however, is to be considered as a good effect, notwithstanding it were much to be wished, that men would act from a better principle, reason and cool reflection.

The account now given of the passion of resentment, as distinct from all the abuses of it, may suggest to our thoughts the following reflections.

First, That vice is indeed of ill desert, and must finally be punished. Why should men dispute concerning the reality of virtue, and whether it be founded in the nature of things, which yet surely is not matter of question; but why should this, I say, be disputed, when every man carries about him this passion, which affords him demonstration, that the rules of justice and equity are to be the guide of his actions? For every man naturally feels an indignation upon seeing instances of villany and baseness, and therefore cannot commit the same, without being self-condemned.

Secondly, That we should learn to be cautious lest we charge God foolishly, by ascribing that to him, or the nature he has given us, which is owing wholly to our own abuse of it. Men may speak of the degeneracy and corruption of the world, according to the experience they have had of it; but human nature, considered as the divine workmanship, should, methinks, be treated as


sacred for in the image of God made he man. passion, from whence men take occasion to run into the dreadful vices of malice and revenge; even that passion, as implanted in our nature by God, is not only innocent, but a generous movement of mind. It is in itself, and in its original, no more than indignation against injury and wickedness: that which is the only deformity in creation, and the only reasonable object of abhorrence and dislike. How manifold evidence have we of the divine wisdom and goodness, when even pain in the natural world, and the passion we have been now considering in the moral, come out instances of it!




MATTHEW v. 43, 44.

Ye have heard that it hath been said, Thou shalt love thy neighbor, and hate thine enemy: But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you and persecute you.

As God Almighty foresaw the irregularities and disorders, both natural and moral, which would happen in this state of things, he hath graciously made some provision against them, by giving us several passions and affections, which arise from, or whose objects are, those disorders. Of this sort are fear, resentment, compassion, and others; of which there could be no occasion or use in a perfect state: but in the present we should be exposed to greater inconveniences without them; though there are very considerable ones, which they themselves are the occasions of. They are incumbrances indeed, but such as we are obliged to carry about with us, through this various journey of life: some of them as a guard against the violent assaults of others; and in our own defence; some, in behalf of others; and all of

them to put us upon, and help to carry us through a course of behaviour suitable to our condition, in default of that perfection of wisdom and virtue, which would be in all respects our better security.

The passion of anger or resentment hath already been largely treated of. It hath been shown, that mankind naturally feel some emotion of mind against injury and injustice, whoever are the sufferers by it, and even though the injurious design be prevented from taking effect. Let this be called anger, indignation, resentment, or by whatever name any one shall choose, the thing itself is understood, and is plainly natural. It has likewise been observed, that this natural indignation is generally moderate and low enough in mankind, in each particular man, when the injury which excites it doth not affect himself, or one whom he considers as himself. Therefore the precepts to forgive, and to love our enemies, do not relate to that general indignation against injury and the authors of it, but to this feeling, or resentment, when raised by private or personal injury. But no man could be thought in earnest who should assert, that though indignation against injury, when others are the sufferers, is innocent and just, yet the same indignation against it, when we ourselves are the sufferers, becomes faulty and blameable. These precepts therefore cannot be understood to forbid this in the latter case, more than in the former. Nay, they cannot be understood to forbid this feeling in the latter case, though raised to a higher degree than in the former; because, as was also observed further, from the very constitution of our nature, we cannot but have a greater sensibility to what concerns ourselves. Therefore the precepts in the text, and others of the like import with them, must be understood to forbid only the excess and abuse of this natural feeling, in cases of personal and private injury: the chief instances of which excess and abuse have likewise been already remarked, and all of them, excepting that of retaliation, do so plainly in the very terms express somewhat unreasonable, disproportionate, and

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