sures, and not vanity; I say, and I repeat it, that all these reconciliations which are with such difficulty concluded, where both parties are resolute in yielding only to a certain point, and even that with precautions so strict and so precise; where so many expedients and so much mystery are necessary, — are the fruits of fleshly prudence: they correct the manners, but they affect not the heart; they bring the persons, but not the affections, nearer; they re-establish civilities, but leave the same sentiments; in a word, they terminate the scandal of hatred, but not the sin. Thus Jesus Christ plainly commands us to go our way and be reconciled to our brother. He says not to us, do not go too far, lest your brother take advantage by it; be first convinced that he will meet you half-way; seek not after him, lest he consider your proceeding as an apology for his complaints, as a tacit acknowledgment of your blame, and a sentence pronounced against yourself. Jesus Christ plainly tells us, — go thy way and be reconciled to thy brother. He desires that the reconciliation take place through- charity alone; he supposes, that, in order to love our brother, we have no occasion for mediators, and that our heart should be fully capable of every thing required without any foreign interference.
Such are the steps of reconciliations; thence, the motives being almost always human, the proceedings faulty, their consequences can be only vain and of no effect. I say, the consequences; for, my brethren, in what do the far greater part of those reconciliations, which every day take place in the world, terminate? What is the fruit of them? What is it which is commonly called a reconciliation with our enemy? I shall explain it to you.
You say, in the first place, that you are reconciled to your brother, and that you have heartily forgiven him; but that you have taken your resolution to see him no more, and from henceforth to have no farther intercourse with him. And upon this footing, you live tranquil; you believe that nothing more is prescribed by the gospel, and that a confessor hath no title to demand more. Now I declare that you have not forgiven your brother, and that you are still, with respect to him, in hatred, in death, and in sin.
For I demand of you, — do we dread the sight of those we love? And if your enemy be now your brother, what can there be so hateful and so disagreeable to you in his presence? You say, that you have forgiven, and that you love him; but, in order to avoid all accidents, and that his presence may not arouse vexatious ideas, you find it more proper to exclude yourself from it. But what is that kind of love which the sole presence of the beloved object irritates against it, and inflames with hatred and wrath? You love him! that is to say, that perhaps you would not wish to injure, or to destroy him. But that is not enough; religion commands you likewise to love him: for honour, indolence, moderation, fear, and want of opportunity, are sufficient inducements to prevent you from injuring him; but you must be Christian to love him; and that is precisely what you are not willing to be.
And, candidly, would you that God loved you, upon the con-
