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of swkida , and the forgiveness of injuries . They are such views as are fully justified bythe light of revelation , and even by sound reason , if men can only be induced to appl y it to the investigation of these most important points , unfettered by prejudice , passion , human authority or popular outcry ; but they are for the most part in direct opposition ^ not only to the doctrines maintained by the most celebrated Greek and Roman moralists , but also , we are constrained to add , to the maxims generally prevalent in the more refined society of self-called Christian communities , from whose code of
morality such notions , or any notions which have not been sanctioned by the stamp of fashion , would be rejected with utter contempt . The slightest opportunities of acquaintance with the class of society to which we allude , may suffice to convince any one that Christianity , as suck , has had no concern in the formation of those rules by which their conduct is generally guided ; rules whifch . have seldom even so good a foundation to rest upon as the au || iprii ^ of' heathen philosophers , but are too commonly influenced by the p ^ ssjpj ]^ arid , prejudices of the gay , the thoughtless , and the profligate . The following passage may be taken as a specimen of our author ' s manner
of treating an argument of this kind : ) . ' 5 * ? ¦ ... ,. ¦ * yThe tendency of pride to invite affronts , and to produce a preternatural se ^ ifeiUty to the smallest slights , has alread y been pointed out ;* and it is obvibiis that , if such be the source of the injuries complained of , the duty which they call for is not forgiveness , but the correction m ourselves of this wrong disposition . Supposing " , however , our injuries to be real and unprovoked , what , let us consider , is the spirit with which it is best to meet them . To
submit with perfect calmness to every insult ; to regard those , who unjustly hate * despise , or slander us , with the same feelings wit ^ i which we regard the rest of mankind , is evidentl y more than either reason ^ requires , or human nature allows us to expect . To be altogether insensible to feelings of resentment under circumstances of gross provocation , argues a certain meanness of spirit , which we cannot but despise . There is a calm and dignified displeasure , which , in such circumstances , is not only allowable , but commendable . There is a mode of oooUy chastising insult or repressing petulance , which justly commands our admiration . But whenever our displeasure
borders upon passionate resentment , or , refuses tp be mollmed py the repentance or concessions of the offender ; whenever our resistance or chastisement of injury goes beyond the strict necessity of the case , ^ and degenerates into the mere retaliation of evil ; the bounds of justice and duty are then transgressed . I aay the bounds of justice are transgressed ; for what is justice as respects the punishment of offences , but the principle which requires that a certain measure of suffering should be inflicted with the sole view of preventing- their recurrence ? To inflict suffering for no other reason than because an offence has been committed , without a view to any ulterior object , is mere vengeance
or retaliation , —a principle which ought to be marked with the strongest censure , whether it operates in private or in public punishments i whether acted upon by men , or ascribed , in their systems of theology , to the great Supreme . It can be no other than a selfish or malignant feeling wh ^ cji prompts to the infliction of suffering for its own sake . Whenever , t ^ arejore ^ feelings of sincere contrition are manifested , the end of punisfyinen ^ is in . general already attained , and he who , not satisfied with that contrition , ! de - sires still to make the , offender suffer , or exacts from him ackiiowledtfdm ^ rtfy and stibmjssioiis beyond what are reasonable , can only be actuated by ft ' vip dative spirit , and becomes himself chargeable with wrong . Some ; indeed * * fherfc are who say thiat they forgive , and yet retain a lurking enmity ^' which tkeygtill find means of indirectly gratifying ; by continually reminding , Ithe > . ' lit \ i . ¦ " \ ¦
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Hetikw . ^ JevQns * * Systematic Morality . 895
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r ' tjHU ' if "w" !! yr ¦ ' <¦ " ¦ ¦ ! i < v * < ' t VM'MJVT ? ' " ^ 'M , '" ' * "' ' ' * ' * '" * * . "** * ¦ " V * ' v " *¦¦ " - — - •»•>
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Citation
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Monthly Repository (1806-1838) and Unitarian Chronicle (1832-1833), Dec. 2, 1827, page 895, in the Nineteenth-Century Serials Edition (2008; 2018) ncse.ac.uk/periodicals/mruc/issues/vm2-ncseproduct1803/page/39/
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