gratified for itself, by any one who considers mankind as a community or family, and himself as a member of it.
Let us now take this in another view. Every natural appetite, passion, and affection, may be gratified in particular instances, without being subservient to the particular chief end, for which these several principles were respectively implanted in our nature. And if neither this end, nor any other moral obligation, be contradicted, such gratification is innocent. Thus, I suppose, there are cases in which each of these principles, this one of resentment excepted, may innocently be gratified, without being subservient to what is the main end of it : that is, though it does not conduce to, yet it may be gratified without contradicting that end, or any other obligation. But the gratification of resentment, if it be not conducive to the end for which it was given us, must necessarily contradict, not only the general obligation to benevolence, but likewise that particular end itself. The end for which it was given is, to prevent or remedy injury; i.e., the misery occasioned by injury; i.e., misery itself: and the gratification of it consists in producing misery; i.e., in contradicting the end for which it was implanted in our nature.
This whole reasoning is built upon the difference there is between this passion and all others. No other principle, or passion, hath for its end the misery of our fellow-creatures. But malice and revenge meditates evil itself; and to do mischief, to be the author of misery, is the very thing which gratifies the passion: this is what it directly tends towards, as its proper design. Other vices eventually do mischief; this alone aims at it as an end.
Nothing can with reason be urged in justification of revenge, from the good effects which the indulgence of it was before mentioned[1] to have upon the affairs of the world; because, though it be a remarkable instance of the
- ↑ Serm. vii. p. 83
