Page:Sermons by John-Baptist Massillon.djvu/252

 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-