afraid only to fin. If you wish to bring our perfonal courage to the proof, I invite you to fhew, in the approaching battle, which of us will lead our troops with the greatest bravery to the charge." And many weak minds there are who are capable of putting their lives to hazard in a sudden impulfe of rage, or urged by the fear of fhame, who are not able to encounter great and real dangers with coolness and intrepidity at the call of duty. The principles of a pretended honor are disgraced by their origin; and they are difgraced by the vain, the ignorant, and impetuous men who act upon them.— Where, indeed, are thofe doughty combats of honor most frequently found? Is it not at the end of bacchanalian debauches in which men have given up, not only the true glory, but almoft the character of human nature? Is it not at beft in thofe moments of blind intemperate passion in which man is no longer rational? Real honor lies in the command of our paffions.

These are not profeffional declaimings, and the narrow rules of a religious fpirit at variance with human nature, and the common fentiments of mankind. If the celef

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tial purity of the gofpel of peace-if the divine majefty of truth can receive fupport from earth, they will find it in the opinions and the conduct of the wifeft and the braveft men of antiquity. That illuftrious patriot who was the glory of the Roman Senate, and whofe integrity and virtue were proverbial in Rome* had it for a maxim that "we ought to pardon the faults of every other man, but never our own." philofopher, who afterwards laid down his life with dignity, in confequence of a most unjust perfecution, has pronounced that "revenge is inhuman, however it be authorised by a pernicious cuftom. On the other hand, fays he, how refpectable is a man who is incapable of being penetrated by any weapon, or being hurt by injury or reproach!" When a king of Sparta once faid "it is the office of a good prince to confer favors on his friends, and inflict punishments on his enemies"-" how much better would it be, replied Socrates, to do good to your friends, and to make friends of your enemies?" One of the greatest, and

*The elder Cato.
+ Seneca.
Cleomenes.

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certainly the moft philofophic of the Roman emperors* has expreised these just and noble fentiments-" does any one treat me with contumely or contempt? Be the difgrace his own-my ftudy fhall ever be to do nothing that deferves to be despised. Does he cherish again me an unjust hatred? It is his fault. It fhall be always my endeavour to be good, gentle, humane, and beneficent, and to fhew him no other examples but those of moderation and patience." Thus do the maxims and the conduct of thefe great men, refute the falfe notions. fabricated by revenge and pride. Although it is beyond the fphere of ordinary chriftians to emulate philofophers, and heroes in the fame of their writings, or the glory of their atchievements, yet is it in the power of the humblelt believer in Chrift to rival, and even to furpafs them in the admirable spirit of their morals.

As philofophy has recommended, fo the univerfal and unbiaffed voice of hiflory ferves to confirm these high and noble principles, and to add force to the precepts of

*Marcus Antoninus.

the gospel itself. It every where records the praises of thofe fublime fpirits who, having their enemies in their power, and being able to crush them in a moment, have quenched all their refentments against them, and even loaded them with favours. It covers with infamy, and holds up to the execration of pofterity thofe ferocious and vindictive monfters who would expiate with blood, or purfue with plunder, oppreffion, and chains the flightest offences against their pride. These are demons fent forth to vex the peace of the world-those are the gods of the earth, and benefactors of mankind. All ages vie in extolling their glory, and pronounce their names with increafing admiration.

Our own hearts on this fubject, warmly confirm the verdict of hiftory. With what exquifite emotions we behold David in the tent of Saul! When he could, in one moment, have taken ample vengeance on that fufpicious tyrant for all the perfccutions he endured from him, and, by the fame blow have placed himfelf upon his

*I. Samuel xxvi.

throne fee him generously spare his life, and restrain the ardor of his indignant followers who preffed to avenge their master! Not lefs amiable docs he appear when, after the death of his cruel enemy, he enquires "if there yet remain any branch of the houfe of Saul, that he may do him good."* On the other hand, had he ftained his hands with the blood even of that faithlefs prince -had he afterwards remembered his crimes to retaliate them on his pofterity, David, now the pride of history and of religion, would have become the object of our deteftation. Thus do the native fentiments of the human heart contradict thofe cruel maxims of revenge fo often in the mouths. of men. They atteft the elevation and grandeur of those principles of forgiveness and charity inculcated in the gofpel.

2. The meck and forgiving fpirit of a chriflian tends, in the next place, to promote his inward tranquility and peace.

The heart ruffled and agitated with turbulent and furious paffions cannot be happy.

*II. Samuel ix.