THough no Precept can be more plain, yet we shall scarce find any that is more generally neglected. So much is the sin in fashion that is here pro­hibited, that he is thought unworthy the name of a Man, who does not practise it; and nothing is look'd upon as a more undoubted argument of a poor, cowardly Spirit, than patiently to pass over, [Page 2] and tamely to put up an in­jury.

Yea, so far are many from not recompensing evil for evil, that they recompense evil for good; they curse those that bless them, and despitefully use those who most heartily pray for them.

And though 'tis true, that in all Ages men have been more or less propense to this evil practice, yet in the present Age, by reason of a more than ordinary concur­rence of many unhappy Cau­ses, more irreconcileable Dis­sentions, more implacable Animosities, more bitter En­vyings; in a word, more ill nature and malignity of tem­per are to be found, than for­merly; [Page 3] by reason of which, men are more strongly bent, more impetuously hurried, both to the doing and repay­ing of injuries one to another. And therefore a Discourse upon this Subject, is now more especially seasonable, in order to the calming of mens inraged passions, the sweetening of their imbit­ter'd Spirits, the restoring of peace, the reviving of Cha­rity, and the putting a stop to the further growth of this unchristian practice.

And that the insuing Dis­course may by the grace of God be effectual to these great and blessed ends, after I shall have first spoken some­what briefly of the practice [Page 4] here prohibited, declaring the import and extent of it; I shall shew you how sinful and foolish, how irreligious and unreasonable it is, by such Arguments, as may be of force to convince your judg­ments, and to work your Wills and Affections to an utter aversation from, and abhorrence of it.

1. As to the first; that which is here prohibited, is in the general, the repaying of evil for evil. For the more full understanding of which, and the right stating of our Duty, I shall briefly shew these four things.

1. The extent of the evil here forbidden to be recom­pensed.

[Page 5] 2. How many wayes a man may be said to recompense evil for evil.

3. That the Prohibition reaches to all men, of what degree or quality soever. Or, that no man is permit­ted to recompense evil for e­vil.

4. No, not to any man; there being no man in the world, to whom any man in the world, may recompense evil for evil.

1. First, The evil here forbidden to be recompensed, is not this or that evil only; but evil indefinitely, and without limitation; and so is comprehensive of all sorts and degrees of wrong that one man can receive from [Page 6] another. Whether it be that evil which is hurtful to his Mind, as Grief and Vexati­on; Or to his Body, as Stripes and Wounds; Or to his Goods, as Theft and Ra­pine; Or to his Reputation, as Reproach and Slander. Whether it be the evil of the Hand, or of the Tongue; Or but so much as the evil of the Eye, the envying the happiness of another, or wishing that mischief may befall him, which he before wish'd might fall upon us. In short, there is no kind of evil that one man can do to another; and therefore no mischief that one man can receive from another, that the evil in the Text does not [Page 7] extend to; and consequently no kind of injury that we are not here forbidden to recom­pense.

2. Secondly, We may recom­pense evil for evil these two ways. Either First, by re­paying evil in the same kind; as by returning blow for blow, railing for railing. Or Secondly, by repaying it in some other kind; as by pu­nishing another in his Estate, for the Injury he hath done us in our Body or good Name. And this Recompense may be made either by our selves, or by procuring that it be done by others. That a man should be his own aven­ger, was not permitted by God to the Jews. For that [Page 8] Law of Retaliation, requi­ring Exod. 21. 22, 23, 24. eye for eye, tooth for tooth, wound for wound, stripe for stripe; the execution of it was re­serv'd to the publick Magi­strate upon complaint made by the injur'd party. And therefore it cannot be so much as imagin'd, that such a liberty as this should be indulg'd to Christians, whose hands are more closely and strongly tied up from retalia­ting of injuries than the Jews were.

Nor is it enough for a Christian not to repay him­self, the wrong he hath re­ceiv'd; but he is moreover oblig'd, not to procure or endeavour, no nor so much as desire, that it may be re­paid [Page 9] by others. Some per­sons, who readily grant, that they may not avenge them­selves by their own hands, think they may be al­low'd to do it, by the Mini­sters of publick Justice: in case therefore of any injury received, their next work is to address to the Magistrate, and under the specious pre­tences of Law and Justice, to wreak their Revenge up­on their offending Brother; Whereas this is in truth, to recompense evil, as much as the other; for though the Executioner be not the same, yet what difference is there, as to the thing it self, whether a man receive the same wound, from my own hands, [Page 10] or from the hands of ano­ther that are set on work by me? He doubtless is as highly criminal before God, who procures an evil to be done by another, as he that doth it himself. And there­fore this falls under the pro­hibition in the Text no less than the former.

But because in matters of wrong, a man may lawful­ly in several Cases fly for San­ctuary to the Law (though never for repaying the wrongs received, and that he may be even with his Adver­sary) for prevention of mi­stakes, and in order to your further satisfaction, I shall in a few words tell you, what is permitted to a Christian in [Page 11] this case, and from thence in­fer what it is that is here for­bidden.

First, A man may lawful­ly defend himself, and his just Rights, against the assaults of an injurious person. Thus S. Paul did again and again; One while we find him plead­ing Act. 22. 2. his priviledge as a Citi­zen of Rome, and under the protection of the Roman Laws, securing himself from the evil designs of his Adver­saries. At another time we hear him appealing to Caesar, Act. 25. 10, 11. when Festus, to gratifie the Jews, would have deliver'd him up into their hands. 'Tis not therefore defensive, but offensive weapons that we [Page 12] are forbidden the use of. We may by all innocent means, endeavour to save our selves from hurt; though we may not so much as wish the mischief of our Neighbour, how injurious soever to us.

Secondly, We may lawfully require Restitution or satis­faction, for the damage we have sustain'd, and in case the Offender be so unjust as to deny it, we may by the assistance of the Magistrate extort it from him. But with these two Cautions.

1. Provided, that the da­mage be considerable; for to create trouble and charges to another for a slight trifling [Page 13] interest, is utterly inconsi­stent with that Meekness and Gentleness, and Good­ness and Mercy, which are the constitutive ingredients of a Christian. And this is that only which seems to be forbidden by our Saviour, Matth. 5. If thine enemy smite thee on the right cheek, turn to him the other also; and if he sue thee at the Law, and take away thy coat, let him have thy cloak also, &c. But when the loss is such, as in the judgment of unpassionate and disinte­ress'd persons is valuable; such as if not repaired, may render us less able to dis­charge those duties that ei­ther in our private or publick capacities are incumbent up­on [Page 14] us, we may then exact an amends from him who was the cause of it.

2. Provided the Offender be able, either in whole, or at least in part, to make repa­ration. For to prosecute him who has done the wrong, in case I know he is utterly un­able to make any part of a­mends for it, can be nothing else but purely to render evil for evil; because I do evil to him, without doing any good to my self; I add to his bur­den, and do not at all light­en my own. Yea, that I may make him more mise­rable, I make my self so too, by putting my self to a fruit­less expence and trouble, and by exposing my self as well [Page 15] as my Neighbour, to those many temptations to injustice and uncharitableness, which a Law suit is ever attended with.

But in case the Offender be fairly responsible for the Wrong he hath done; and the Wrong be so bur­thensome, that we cannot without much pain and af­fliction bear the weight of it; I know nothing in the Laws of Christ, that forbids us to relieve our selves, by exact­ing satisfaction in a legal way from the party injuri­ous.

Provided still, that we do it with a single design of re­pairing our Rights, without any mixture of malice, with­out [Page 16] any desire of doing mis­chief to the wrong-doer; and that we give proof of our charitable affection to­ward him, by putting him to no more grief than needs must; and by being ready, as occasion serves, to requite his Injuries with kindnesses. If these Cautions be observ'd, I think it is no way unbe­coming our Christian Pro­fession, to seek a reparation of the losses we have su­stain'd.

3. In case the Wrong be not barely to our selves, but such as redounds to the damage of the publick, 'tis not only lawful, but it may be our Duty to prosecute the Offender. When our private [Page 17] interest is so wrapt up with that of others, that we can­not relinquish our own, without betraying of their Rights; not only in Justice, but in Charity too, we may be oblig'd to a legal Process; And because we are bound to prefer the Publick before any particular mans private benefit, we should shew our selves unworthy of humane Society, should we neglect the redress of an injury, that is any way destructive of the publick good.

Now, though in the cases mention'd, much evil may be sometimes brought upon the delinquent party; yet since this evil is that which the person injured doth not [Page 18] so much as desire, much less endeavour; but would on the contrary, if it were in his power, prevent; and the on­ly thing he designs and en­deavours, is the defence or re­covery of his own, or the publick Rights; therefore the mischiefs which unavoi­dably happen to the Crimi­nal, are not to be imputed to him that prosecutes, but to be laid at his own door.

The thing then that is here forbidden, is, the return­ing of evil to another, not with a design simply to repair our own losses, or to secure the publick good; but on purpose to grieve and afflict him, who hath before afflict­ed [Page 19] us, that we may thereby gratifie our own angry and revengeful humour. When we shall wound another in his Body, Goods, or Name, because we have suffered a wound from him, though the wound we give, can af­ford no cure for that we have receiv'd: Yea though in the prosecution of such un­worthy malicious ends, we take Sanctuary at publick Ju­stice, and require no more than the Law of the Land allows; though there be a necessity that humane Laws should interpose in matters of this nature; and tho' the Judge may not deny what the Law grants, if we are so uncha­ritable as to demand it; and [Page 20] though in no human Court we stand accusable for any crime upon this account; yet so unworthy a thing is this, so much below that noble and generous Spirit that Christ came to raise and ex­alt us to, that he thought fit to forbid it, and that not only to some, but to all men; which brings me to the next thing propos'd.

3. The persons to whom this Command is given, are all the Sons and Daughters of men, to whom it shall ever come. As the foregoing Precepts, Let love be without dissimulation. Abhor that which is evil, cleave to that which is good. Be kindly affection'd one to another, &c. extend to all [Page 21] men, so does this too. And therefore in another Text the note of universality is express­ly annex'd, see that none render 1 Thess. 5. 15. evil for evil. No person of what quality or degree soe­ver.

Which I the rather observe, because I find that some per­sons, who treat upon this subject, do exempt the Ma­gistrate; the reason is, be­cause he is indispensably bound by virtue of his Office, to recompense evil to evil­doers. But this exception ought not to be made. Not that I think the Magistrate, is not oblig'd to render evil to those that do evil; but be­cause the evil of Punishment inflicted by the Magistrate, is [Page 22] so widely different from that of Revenge here forbidden, that if we extend this Com­mand to the Magistrate, 'twill be no bar to the execu­tion of his Office.

That therefore I may give the Magistrate his due, I not barely grant, but assert, that he is commission'd by God, for the punishment of evil­doers, as well as for the praise of them that do well. This we are taught by the two great Apostles, S. Paul and S. Peter. S. Paul tells us, That Rulers are not a terrour Rom. 13. 3, 4. to good works, but to the evil. Wilt thou not then (saith he) be afraid of the Power? do that which is good, and thou shalt have praise of the same, for he is the [Page 23] Minister of God to thee for good. But if thou do that which is evil, be afraid; for he beareth not the Sword in vain; for he is the Mi­nister of God, a Revenger to execute wrath upon him that doth evil. And S. Peter com­mands us to be subject to every 1 Pet. 2. 13, 14. Ordinance of man for the Lords sake, not only to the King as Su­preme, but unto Governours also, as unto those that are sent (that is, commissionated) by him, for the punishment of evil­doers, and for the praise of them that do well.

Yea, I grant, not only that the publick Magistrate, but that Parents and Masters, and other Superiours in private Authority, are invested with power to punish those that [Page 24] are under their charge, pro­portionable to the merits of their Offences, in all such ca­ses as are not reserved to the publick Magistrate. And which is more; that not only wrongs done to others, but even personal injuries, or those done to themselves, by those that are placed in sub­jection under them, may be lawfully punished by a Ma­gistrate, Parent or Master respectively.

But though all this be granted, yet it will not hence follow, but that the Supreme Magistrate himself is as much obliged to the Duty in the Text, as the meanest of his Subjects (and therefore pri­vate Governours much ra­ther). [Page 25] The reason is, because the evil here forbidden, is that of Revenge (in the strict no­tion of it) which both in its Original, Attendants, and Ends, is so remote from the punishment of Delinquents by persons in Authority, that a man may daily inflict the one without being touched with the Guilt of the other. For, 1. In Revenge, the per­son Episcop. de Magi­strat. c. 7. who takes it, apprehends himself injured, either in his Person, or in his Relatives, or in some thing that apper­tains to him: Whereas it rare­ly in comparison happens that the Magistrate himself is inju­red by those he punishes. And so far is it from being necessa­ry, that it should be so, that [Page 26] sometimes on the contrary, the persons punished by him are such as have highly ob­lig'd him. 2. Revenge derives it self from spight or malignity of mind: Where­as the punishment taken by the Magistrate, proceeds (or at least should do so from good will either to the person or to the publick, or both. In all punishments both ca­pital and others, from love to the Publick; In all less than capital, from love both to the Publick and the Per­son too. And therefore, 3. Revenge is ever accompa­nied with pleasure and de­light in him that takes it; But Punishment is attended with grief and commiserati­on [Page 27] of mind in him that inflicts it. How often does the Ma­gistrate weep when he pro­nounces Sentence against a Malefactor? and the bowels of a Parent yearn over that rebellious Son whom he cha­stises? And therefore, 4. Private Revenge and legal punishment are greatly dif­ferent in their Ends. For the End of Revenge is meer­ly to satisfie Anger, or to al­lay my own, by beholding anothers Grief: Whereas the End of all Punishments, that are not capital, is the Amend­ment of the Person punish'd; and of all Punishments what­soever, the Terrour of the Example that others may be afraid, and not tempted by [Page 28] impunity to commit the same Offences; and the peace and security, the good Order and Government of publick Soci­eties.

By what has been said, I think 'tis sufficiently evident, that Punishment and Re­venge (in the common sense of this word) so widely differ, that though the latter be for­bidden to the Magistrate, yet that will be no hindrance to the execution of his Office by inflicting the former. And though 'tis true, that the Magistrate is call'd a Revenger for wrath; Yet the Rom. 13. 4. word is there us'd (as 'tis also when applied to God) in a larger and more benign sense, and not in its usual [Page 29] and worst notion. For even the Magistrate who executes the Law upon others, in case he do it with Spite and Ran­cour, to vent his own Passi­ons, and to ease his Spleen, he thereby becomes himself, a breaker of the Law of Christ.

The summ is, To render evil to another, meerly be­cause he hath done evil to us; to take Pleasure in ano­thers Pain; To think our selves more happy, because we have made our Neigh­bour more miserable, this is no more allow'd to the highest, than it is to the lowest. Not the grea­test Prince upon Earth, is permitted in this sort, [Page 30] to recompense evil for evil. No,

4. Fourthly, Not to any man in the world. Recom­pense to no man evil for evil. To no man, not to the most inveterate and implacable E­nemy; Not to a Schismatick or Heretick; Not to a Turk or Jew, [...], &c. Chrysost. in loc. no nor to a Hea­then; Not to the most Irreligious or Atheistical wretch in the world: Not to any man of any Nation, of what Quali­ty, State, Opinion, or Reli­gion soever, may we thus recompense evil for evil.

The result of what hath been delivered is this: That no man in the world may [Page 31] repay to any man in the world, either in the same kind, or in another; either by his own hands, or by the hands of others, any manner of wrong or mischief, meerly by way of retaliation or re­compense for the injury he has received from him. He may indeed defend his own Rights, he may seek the re­paration of such wrongs as are weighty and valuable, if the party obnoxious be able to make it: And in case the injury be such, (as if no a­mends be made for it) will redound to the damage of human Society, he not only may, but ought to prosecute the Offender, and bring him to legal punishment, [Page 32] though no advantage accrue to himself thereby. But without respect to these, or such like Ends, to create grief and misery to another; that is, to do evil to my Neighbour, for no other reason, but because he hath done so to me, is a thing so base and unbecoming a Man, that it ought not so much as to be named among Christians.

And that it is so indeed, I shall now shew you by such Arguments as will, I hope, be of force to con­vince you, how both unrea­sonable and irreligious, how foolish and brutish, as well as sinful this practice is; that you may be thereby wrought [Page 33] to an utter aversation from, and abhorrency of it.

The Arguments being many and various, I shall for methods sake, and to a­void confusion, reduce them to several Heads. I shall

• I. Shew you how repug­nant it is to the holy Religion we profess.
• II. How impious in respect of God.
• III. How hurtful to our selves.
• IV. How unreasonable e­ven in respect of our Neigh­bour who hath wrong'd us.
• [Page 34]V. How destructive of publick Peace, how perni­cious to human Society.

For whether we consider that Religion to which we owe all our hopes of Hap­piness; whether we consider God, our Neighbour, or our Selves; whether we con­sider our own private or the publick good, we shall not be far to seek for store of such Arguments, as may sufficiently represent to us, how contrary it is to our Religion, how evil in it self, how provoking to God, how hurtful to our selves, how prejudicial to our Neigh­bour, how opposite to the publick good, to recompense evil for evil.

I. Nothing can be more plainly contrary to the na­ture, more inconsistent with the design of the Reli­gion we profess; which is so far from being troublesom and vexatious, hurtful and revengeful; that 'tis on the contrary most peaceable, gen­tle, Jam. 3. 17. easie to be entreated, full of mercy and good fruits. More particularly.

1. To render evil for evil, is utterly inconsistent, with those gracious Qualities and Dispositions of mind, which 'tis the main design of our Religion to plant and pro­mote in us; such are Humi­lity, Gal. 5. 22. Meekness, Love, Joy, Peace, Long-suffering, Gentle­ness, [Page 36] Goodness. These are the Graces by which Christians ought to be known, and di­stinguished from other men, as by their proper Badge and Livery. And therefore S. Paul commands us (as we desire to approve our selves the Elect of God, holy and belo­ved) that we put on bowels of Col. 3. 12, 13, 14. Compassion, Kindness, Humble­ness of mind, Meekness, Long-suffering, Forbearing one another, and Forgiving one another, if any man have a quarrel against any. And that above, or over all these, we put on Charity, which is the bond of Perfectness. That is (by an Hebraism usual in the writings of this Apostle) a most perfect bond, by which we shall be more closely ty'd to­gether, [Page 37] and intirely made one, than by any other bond whatsoever. And S. Peter requires, that above all things, 1 Pet. 4. 8. we have fervent Charity among our selves, and that for this reason, because Charity will cover a multitude of Sins. A multitude not only of those sins which are committed a­gainst God, but against our selves; and 'twill cover them from our own, as well as from other mens eyes, that we shall never see them, so as to requite them. And that an universal Charity ex­tended even to the most merciless Enemies, is the great Glory and Perfection in which Christians ought to out-shine others, we learn [Page 38] from our blessed Saviour's own mouth, who after he had commanded us to love our Enemies, and propounded the Example of God him­self to move us thereunto, he concludes, Be ye therefore Matt. 5. 48. perfect, even as your Father which is in Heaven is per­fect.

By all which (and much more which might be pro­duced to the same purpose) 'tis evident, that the Spirit and Temper, which the Go­spel of Christ is designed to work in us, is as opposite to that of Enmity and Re­venge, as Light to Darkness. For how can he be easily provok'd by the injuries of another, who is Meek, and [Page 39] Gentle, and Patient and Long-suffering? How can he repay evil to his Neighbour; who notwithstanding all the evil he hath suffered from him, is kindly affectioned toward him? How can he take Pleasure in the Afflicti­ons of his Enemy, who hath a fellow feeling of his mise­ries, as if they were his own? It cannot be, there is an utter inconsistency in the thing it self; and therefore were all such as profess themselves Christians, of such a temper as their Religion requires, there could be no such thing, as a thought of Revenge found among them. As will be further evident, because,

[Page 40] 2. Nothing can be more repugnant to the Preceptive part of our Religion. Should we take a particular view of those practices, which are condemn'd by the Laws of Christ, we should scarce find any that is more contrary to, that bids more defiance to his Commandments, than this does. For,

First, Nothing is more expresly prohibited; and that not barely once in my Text, but the Prohibition is fre­quently repeated: Be ye all 1 Pet. 3. 8, 9. of one mind, says S. Peter, having compassion one of another, be pitiful, be courteous; Not ren­dering evil for evil, or railing for railing. And S. Paul else­where [Page 41] repeats the same Command, with a special charge prefix'd, to ingage us the more to the observance of it: See (or look to it) that none render evil for evil. 1 Thess. 5. 15. The same Prohibition is al­so given by our Lord and Master: But I say unto you, Matt. 5. 39. that ye resist not evil. Which should rather be render'd, avenge not evil; it being di­rectly opposed to the Law of Retaliation before menti­on'd.

The truth is, if we con­sult Moses and the Prophets, we shall find, that God an­ciently forbad this, even to the Jews, with respect to those persons who were of their own Nation and Religion, [Page 42] Thou shalt not avenge, no nor so Levit. 19. 18. much as bear any grudge against the Children of thy People. Which we find afterward re­peated by Solomon: Say not Prov. 20. 22. thou, I will recompense evil; and again, Say not I will do to Prov. 24. 29. him, as he hath done to me: I will render to the man according to his work. And though in case the injur'd party requi­red it, the Magistrate was bound by the Law of God, to render an eye for an eye, and Exod. 21. 23, 24, 25. a tooth for a tooth; Yet 'tis manifest by the Texts before quoted, that God did not approve of this unchari­table temper, though he was to give some indulgence to it. And if God did not allow this in a Jew, can we [Page 43] think that he doth not much more condemn it in Christi­ans? who have many more, and those much stronger mo­tives and obligations to Cha­rity and Forgiveness, than the Jews had. For,

Secondly, So far must he be from rendering evil for evil, that on the contrary, he must return good for evil. So the Apo­stle commands in the words before my Text; Bless them Rom. 12. 14. that persecute you. And to shew the great weight and necessity of this Duty, he a­gain inculcates it, and ex­presly forbids the contrary; bless and curse not. [...]. Chrysost. ad Rom. Hom. 22. [Page 44] not, as S. Chrysostom observes, do not remember injuries, neither avenge them; but he requires that which is much more than these, Not to avenge is the part of a Philosopher; but to pray that they may be happy, who do what they can to make us miserable, is be­coming an Angel. And no less than this, does our Ma­ster expect from all his Dis­ciples; for he himself not only counsels, but strictly commands us, To love our Matt. 5. 44. enemies, to bless them that curse us, to do good to them that hate us, and to pray for them that despitefully use us, and persecute us. He says not [...], &c. Chrysost. in loc., do not hate, but love; do [Page 45] not hurt, but do good. And to quicken us to obe­dience to this Command, he hath more effectually taught us the same lesson by his own Example; in not only forgiving his mor­tal and most malicious E­nemies, but praying to his Father to forgive them too.

And this indeed is not more, than what even the Jews, (how ill-natured, and hard hearted soever) were in a great measure obliged to, toward those enemies at least, who were of their own Nation and Profes­sion. For God expresly commanded them: If thou Exod. 23. 4, 5. [Page 46] meet thine Enemies Oxe or his Ass going astray, thou shalt surely bring it back to him a­gain; if thou see the Ass of him that hateth thee, lying un­der his burden, and wouldst forbear to help him, thou shalt surely help him. Nor were they only obliged to shew kindness to their Enemies Beasts, but to their Persons, in relieving their necessi­ties, and supplying their wants. For if thine Enemy hunger, give him bread to eat; and if he be thirsty, give him water to drink: was given by Solomon in command to the Jews, a thousand years before our Saviours mani­festation in the flesh. And [Page 47] (as I shall afterward have occasion to shew) was high­ly commended by many Heathens. They therefore by the way are greatly mi­staken, who tell us, that to love, and to do good to our Enemies, is so peculiar to Christianity, that it was al­together unknown to the World, before Christ taught it to his Disciples.

We have seen with what strong bonds our Hands, and our Tongues, and our Hearts too are tied up, ei­ther from doing, or speak­ing, or so much as wishing any evil to any man, by way of return for the evil he hath done to us; since [Page 48] this is not only frequently and earnestly forbidden by the Laws of our Religion, but rather than avenge a former, we are command­ed to expose our selves to a succeeding Injury; Yea, to be so far from repaying evil with evil, that on the contrary, we recompense evil with good.

Unless therefore we re­solve to go and do like­wise, let us no longer think our selves Christi­ans. Why call ye me Lord, Luk. 6. 46. Lord, saith our Saviour, and do not the things which I say? Christ will own none for his Servants, but those who obey his Commands; and [Page 49] he wonders that others should be so impudent, as to challenge him for their Master; for 'tis certain, that his Servants we are to whom Rom. 6. 16. we obey. Let us not then think well of our selves, for being Christians in name, unless by our works, we shew our selves Chri­stians indeed; for so far are we from being the bet­ter for our holy Profession, that we are in truth much the worse, in case our pra­ctice be a contradiction to it. As therefore we de­sire to approve our selves, what we profess to be, let us be so far from being o­vercome with evil, that [Page 50] we overcome evil with good.

But if the bare Com­mands of Christ should be slighted by us, yet methinks the Rewards promised to those who obey them, and the Punishments threatened to those who neglect them, should be a powerful and prevailing Motive. And therefore,

Thirdly, Consider, what great Rewards our Religion promises to those who observe these Commandments, and what dreadful Punishments it threatens to those who despise them. For if we Matt. 6. 4. forgive men their trespasses, [Page 51] our heavenly Father will also forgive us. A Promise com­prehensive of all the hap­piness our hearts can wish; for blessed is he whose iniqui­ties Psal. 32. 1, 2. are forgiven, whose sins are covered: blessed is the man to whom the Lord imputeth not iniquity. And this Blessed­ness, (saith the Amen, the true and faithful Witness) shall be the portion of those, who heartily forgive the Offences of their Brethren. And for our greater assu­rance he repeats it again. When ye stand praying, forgive, Mar. 11. 25. if ye have ought against any man, that your Father also which is in Heaven may forgive you your trespasses.

Not that we are so to understand this, as if to for­give our Enemies, without the concurrence of other Graces and Duties, were alone sufficient to entitle a man to the forgiveness of his sins (as some men may perhaps flatter themselves, and thence conclude that they are safe, in case they do but forgive their Ene­mies, whatsoever other sins they indulge to). No; how acceptable soever this is to God, we may not expect that it should be of any avail in order to our everlasting happiness, unless it proceed from those Christian princi­ples, which will ingage a [Page 53] man to the sincere perfor­mance of all other Duties, and produce an entire Obe­dience to God's Com­mandments. That there­fore the Reward is expresly annexed to this Grace, 'tis not to exclude others; but to shew the excellency, and the absolute necessity of this, how highly pleasing it is to God, and what great influence it hath in order to the commending us to his Favour and Accep­tance.

And as no less than Happiness is the Reward promised to those who o­bey these Commandments. So as great is the Punish­ment [Page 54] threatned to those that despise them. For if Matt. 6. 15. Mar. 11. 26. we forgive not men their Tres­passes, neither will our Father which is in Heaven forgive our Trespasses. Yea, he shall Jam. 2. 13. have Judgement without Mer­cy, who sheweth no mercy. What measure we mete to others, God will at length mete it to us again. If we forgive our Neighbour, he will forgive us. If we shew mercy, we shall ob­tain mercy. If we will not forgive, neither will God: If we recompense to others their Offences a­gainst us, he will at last recompense ours against himself. And how inex­pressibly [Page 55] miserable must that man be, with whom God will deal according to the merits of his Sins?

We have seen, that no­thing can be more opposite to the nature and tendency of our Religion, than to repay injuries with injuries: That 'tis a manifest con­tradiction to those Graces, which 'tis the chief design of our Religion to plant and promote in us; That it bids open defiance to many of its express and most peremptory precepts; that 'tis threatened not on­ly with temporal, but e­ternal Punishments; and that the greatest Rewards [Page 56] are promised to the con­trary practice. Is it not a strange thing, that per­sons who are of a spiteful and revengeful temper, who are impatient of the least neglect, who will not pass by the most trifling Affront, who cannot be so much as civil, unless it be to those who are so to them; who resolve not to die in their Enemies debt, but to pay him home in his own coyn; is it not strange, I say, that such men as these, should take themselves for Christians? But let them reckon them­selves such as much as they please; while by their [Page 57] actions they plainly con­tradict the Religion they pretend to, they do there­by but proclaim their Hypo­crisie.

Nor shall we wonder that our Religion hath put in so many Prohibiti­ons against this vice, and armed us with so many weapons to oppose and vanquish it; if we serious­ly consider, what Impiety it involves toward God, how hurtful it is to our selves, how unreasonable in respect of our Neighbour who hath wronged us, how destructive of humane So­ciety; and consequently how much it is condemned [Page 58] even by that Law which is written in every one of our hearts: which I now pro­ceed to discourse of in the order propos'd.

II. He that avenges him­self on him that injures him, is highly impious toward God, and that upon two ac­counts especially.

First, Because he sacrile­giously usurps God's pecu­liar Right. This Argument we find us'd by the Apo­stle in the next Verse save one to my Text. Dearly Rom. 12. 19. beloved, saith he, avenge not your selves, but rather give place unto wrath. The wrath [Page 59] here spoken of, may be ei­ther God's wrath, or our own, or that of our Ad­versary. If we understand it of the wrath of God, the meaning is; Do not antici­pate the Vengeance of God, but leave it to him to punish those that harm you. If of our own wrath, the sense is; Suffer it not presently to break out into Revenge, but give it time to cool and expire, by a metaphor taken from mat­ter suddenly inflamed and rarefied, which if pent up into a narrow compass, consumes or shatters in pie­ces all that stands in its way; but give it room, [Page 60] and it spends it self, and is extinguish'd without doing any mischief. If we refer it to the wrath of our E­nemy, the meaning is; Do not violently resist it, but decline and flee from it; Or if that cannot be, bear it patiently, and do not re­turn wrath for wrath. And why must we thus give place to wrath? the rea­son follows; because it is written, Vengeance is mine, I will repay, saith the Lord. This we find written Deut. 32. 35. where God saith of himself, To me belongeth Vengeance and Recompence. And therefore the Psalmist thus addresses to God, O Psal. 94. 1. [Page 61] Lord God to whom Vengeance belongeth, O God to whom Vengeance belongeth. So pro­per is Vengeance to God, that it belongs to none be­sides him, except only those, to whom he hath given special licence to ex­ecute it; that is, to pub­lick Magistrates, and Supe­riors in Authority, who by virtue of their Office, are also Avengers: but what is inflicted by them, is to be accounted no other than the Vengeance of God, be­cause they as God's Mini­sters are commissioned by him. Whosoever therefore arrogates it to himself with­out authority deriv'd from [Page 62] God, he invades his Prero­gative, and sets himself up in his room; he takes God's work out of his hand, as if he could do it better himself. Which how high­ly provoking it must needs be to a jealous God, who will not give his Glory to another, we may easily ima­gine.

But that we may not entertain any low and un­worthy conceits of God, I add by way of Caution; that Vengeance as attribu­ted to him, is to be taken in a benign and favourable sense, for an act of distri­butive Justice, by which, as the Supreme and righteous [Page 63] Governour and Judge of the World; he rights those that are wrong'd, and ren­ders punishment to evil­doers, according to the me­rit of their works; abstract­ing from all those Pertur­bations and imperfections, from which it proceeds, and with which it is at­tended in us, by reason of which, we are altogether unfit to be our own Aven­gers.

Secondly, By avenging our selves, we are not only un­just to God, in usurping his Rights; but guilty al­so of the most horrid In­gratitude, in not rendering [Page 64] to him according to the Benefits we have received from him. How merciful is God to us? how patient and long-suffering? how many and great Indignities, do we daily offer to him? how little or nothing are the greatest Injuries, that the most potent and imbit­ter'd Enemy can do to us, in comparison of our Offen­ces against him, who is the blessed and only Potentate, the King of kings, and Lord of lords? Should he be ex­tream to mark our sins a­gainst himself; nay should he recompense to us the Iniquities but of one day, the best of us would not be [Page 65] able to abide, but should be crush'd into the bottom­less Pit, under the unsup­portable weight of his Ven­geance. Yea, so far is he from punishing us after our sins, and rewarding us ac­cording to our Iniquities, that he showers down his blessings upon our heads, and daily loads us with his Bene­fits.

And what doth he ex­pect from us by way of grateful Retribution? Why, that we should be also kind and merciful to our Fellow-Servants, as he is to us; that we should forgive their little offences against our selves, as he forgives our [Page 66] great ones against himself. That God expects this, our Saviour hath plainly taught us in the parable of the King, who call'd his Ser­vants to an account for what they owed him: For, what says the King to that Servant to whom he had forgiven ten thousand ta­lents, when he was so un­merciful to his Fellow-Servant, that he would not forgive him an hundred pence? Thou wicked Servant, Matt. 18. 32, 33. I forgave thee all that debt, because thou desiredst me; shouldst not thou also have had compas­sion on thy Fellow-Servant even as I had pity on thee? Had God required some great [Page 67] matter of us, should we not readily have done it? since all that we can do, yea all that we can suffer too, falls incomparably short of what we owe him; When there­fore he requires us in token of our Thankfulness, not to avenge our selves upon, but to forgive our injurious Brother (a thing so small, so easie, so reasonable, so infinitely below what he might justly exact from us) what Monsters of Ingrati­tude must we needs be, if we stick at this?

We have heard how im­pious this practice is in re­spect of God; how unjust in assuming to our selves, [Page 68] what is proper to God on­ly; how ungrateful, in re­fusing to deny our selves so little by way of return, for those innumerable and inestimable Benefits, he hath vouchsafed to us: If therefore we have any love for God, yea, if we have any respect or regard to him, shall we not abandon and abhor it for the future? and instead of heaping coals of Vengeance upon our Ene­my's head to consume him, heap only coals of love, which may soften and melt him.

III. But in case we should have no regard to [Page 69] God, yet 'twill be strange if we have no love for our selves. I proceed therefore in the Third place to shew you, how great an evil it is to our selves, to recompense evil for evil to any man. [...]. Chrysost. in Matth. c. 18. Hom. 62. For though we design to hurt our Enemies only, yet we are therein grosly mistaken, since in hurting of them, we really do so much more mischief to our selves, that our most invenomed and spiteful Adversary can­not wish that worse may be­fall us. For,

First, He that repays an Injury, does the very same evil, with him who first in­flicted it; and by conse­quence involves himself in the same guilt, and makes himself as bad a man as he. The main thing in which they differ, is, that the one goes before the other; He that begins the wrong, leads the way, and is first in the transgression; he that avenges it, follows after, and does the very same thing that he did before him.

That which he is wont to plead for the excusing or lessening of his crime is [Page 71] this; that he is provoked to it by the wrong another hath already causelesly done to him: Whereas this is in truth, so far from excu­sing upon some accounts, that it rather aggravates his sin, and renders him so much the more inexcusa­ble. For what's the reason, you are so angry with your Neighbour? Is it not be­cause you judge he hath done that which he ought not? because he hath done that which is unbecoming a just and a good man to do? And will it think you, excuse you, that you do that which your Neigh­bour hath done, because it [Page 72] is that which you believe he ought not to have done? Can you think your selves e're the more innocent, in imitating another in those actions, which you your selves condemn as vile and unworthy? None can be so absurd, so des [...]te of common sense, as to imagine it.

This lesson we may learn from many Heathens. One of them tells us, ‘That we ought to do justice [...]. Hi­eroc. in Aur. Pythag. Car. p. 69. not only to those who are just to us, but to those who injure us; lest by [Page 73] repaying the wrong they do, we make our selves equally bad with them.’ Another says, ‘That if it be [...]. Max. Tyr. Dissert. 2. evil to wrong a­nother, 'tis a­like evil to re­taliate the wrong; that is, he who first does the in­jury, does that which is bad, he that returns it doth nothing bet­ter.’ A third Plato in Crit. concludes, ‘That since it is simply evil to do an injury, therefore he that hath suffer'd one, must not avenge it, be­cause [Page 74] he of necessity does an injury who retaliates it.’ Yea some of the Phi­losophers have gone so high, as to affirm, that if there be any difference be­tween the one and the o­ther, he that revenges the injury is of the two the more highly criminal. I shall be bold to affirm, sayes Maxi­mus [...]. Max. Tyr. Dissert. 2. Tyrius, ‘That if there be an excess of one in­jury above ano­ther, he that revenges, is more unjust, than he who was beforehand with him in doing the wrong.’ And Seneca says, [Page 75] ‘I shall not doubt to averr, that he is more wicked that a­venges, Non dubitabo dicere, ma­gis improbum esse eum, qui illatam ulciscitur, quam qui infert injuriam. Sen. than he who began the injury.’ One rea­son of which is manifest; because he of­fers violence to his own Conscience, before he can do so to his injurious Bro­ther, by doing the very same evil himself, which he before condemn'd in him. Conscience certainly cannot but tell him, that 'tis as a great sin in him to wrong another, as 'tis in another to wrong him; that he is as much bound not to trespass upon his Neigh­bours [Page 76] Rights, as his Neigh­bour is bound not to tres­pass upon his: When there­fore either by words or ac­tions, he returns that evil to his Neighbour, which he before condemn'd his Neigh­bour for doing to him, he must of necessity controll the dictates of his own Conscience, and be self­condemn'd. And what an intolerable wrong this is to himself (however insen­sible he may be of it at present) he will come to understand, when his Con­science which is now de­bauch'd by false and foolish principles, and miserably inslav'd to his Passions and [Page 77] Lusts, shall once come to be disabus'd and set at li­berty; How will it then accuse and upbraid and con­demn him? what Venge­ance will it then take, for all those rude indignities he hath offer'd to it?

Secondly, By retorting of wrongs, we lose many great and unvaluable Benefits, which by the patient indu­rance of them, we should receive by the wrongs them­selves. ‘As those Ani­mals, [...], &c. Plut. de capiend. ab Host. utilitat. says Plutarch, which are most healthy, and of [Page 78] a strong stomach, digest Serpents and Scorpions; and some there are which turn Stones and Shells in­to nourishment; whereas those that are weak and diseas'd, do nauseate even Bread and Wine: So fools corrupt and abuse Friend­ship, whereas those that are wise know how to make a good use of En­mity, and to turn it to their own advantage.’ 'Tis certain, there is no in­jury so bad, but if we are not wanting to our selves, we may improve it to our great gain. Your Enemy perhaps has a spiteful eye upon you, watches narrow­ly [Page 79] for your halting, puts a bad construction upon your innocent words and actions, catches at every little fault he observes in you, and magnifies every mote into a beam: What should you now do? I will tell you, or rather let a Heathen tell you (I mean Plutarch). ‘Instead of doing so to him again, be [...], &c. Plut. de cap. ab Host. util. more cautious and circumspect, keep a stricter watch over your your self, neither speak nor do any thing rashly and inconsiderately, amend whatsoever hath been a­miss, [Page 80] endeavour to out­do him in whatsoever is praise-worthy, be to him an example in Justice and Goodness, in thy Words irreproveable, in thy Ac­tions pure, &c. By this means, you will extract good out of evil, and make that which was design'd for your Disease, to become a sovereign Me­dicine; You will out­wit and defeat your Ad­versary, and make him sore against his will to become your Friend.’ And therefore Diogenes, Plut. ibid. when one asked him, by what means he might re­venge himself on his Ene­my; [Page 81] Answer'd (more like a Christian than a Heathen) ‘by being thy self a virtuous and good man.’

Besides, there is no inju­ry you receive, but as it is design'd by God, so it is apt of it self, to promote and exalt those Graces, which are the Strength and Orna­ment, the Riches and Glo­ry of a Christian; such I mean, as Charity, Humility, Meekness, Gentleness, Patience, Long-suffering, and the like. These are all exercis'd by him who calmly suffers, and does not proudly throw back the injury; and by exer­cise they are strengthen­ed and brighten'd, made [Page 82] more vigorous and illustri­ous.

And by improving in these Graces, we are ren­der'd more like to the blessed Jesus, who in the practice of these especially, hath proposed himself as a Pattern to us. Yea, we are made conformable to God over all blessed for ever; who glories chiefly in this, That he is the Lord God, merciful Exod. 34. 6, 7. and gracious, long-suffering and abundant in goodness, keeping mercy for thousands, forgiving iniquity, transgression and sin. And what should we more ambitiously affect, than to resemble the most glorious and infinitely blessed Be­ing? [Page 83] Especially when we consider, that as we become more like him in Holiness here, so we shall be also advanc'd to a greater like­ness to him in Glory here­after: for by how much the greater the injuries are, which for his sake we meekly sustain; [...]. Chrysost. ad Rom. Hom. 22. by so much the greater shall be our Reward in Heaven, and the more glo­rious our Crown. In brief, so many, and so great are the Spiritual advantages for which we stand indebted to our Enemies, that Saint Chrysostome speaks of it as a matter of admiration. [Page 84] ‘See, says he, what great Gains accrew to thee by meekly [...], &c. Chrysost. in Matth. c. 18. Hom. 62. bearing of in­juries. First, And which is in­deed the great­est, the Remis­sion of sins. Se­condly, Fortitude, Patience and Perseve­rance. Thirdly, Meek­ness, Gentleness and Hu­manity; For he that knows not how to be an­gry with those who grieve and afflict him, much more will he be complai­sant to his Friends. Fourth­ly, An uninterrupted calm and tranquillity of mind, [Page 85] to which nothing is equal, &c.’ So that we may just­ly conclude with the same Father; ‘That by how much the more injurious, by so [...]. Chrysost. ibid. much the grea­ter Benefactor our Enemy is; since the Good we get by him encreases, in proportion to the evil we suffer from him.’

Yea, which is yet more wonderful; Whereas the on­ly thing we fear from our Enemies, is some outward evil, either in our Body, Goods or Name; a meek and charitable return to [Page 86] the injury he hath done us, will not only defeat his ma­lice, but on the contrary, will render it highly advan­tageous, by procuring to us that very Good, which alone it threaten'd us with the loss of. How many Harms will this prevent? and keep us out of the reach of many formidable Dangers, which by the con­trary course, we should ex­pose our selves to. Agree­able to which is that Story which Seneca tells us of an Sen. de ira, l. 2. c. 33. old Courtier: When one asked him, by what means he attain'd to old age, a thing so rarely met with in a Prince's Palace: He [Page 87] answer'd; ‘By receiving Illud quoque occurrat, quantum commenda­tionis nobis allatura sit clementiae fama, & quam multos venia amicos utiles fe­cerit. Sen. de ira. l. 2. c. 34. Injuries, and giving thanks for them.’

'Twill recommend us to the love and esteem of all wise and virtuous persons, since nothing is a more undoubted Magni animi est injuri­rias despicere. Sen. argument of a great and generous Soul; of one who Nullum est argumentum magnitudinis certius, quam nihil posse, quo instigeris, accidere. l. 3. de ira. hath gotten the mastery over his own unruly Pas­sions and Appe­tites, and is able to govern himself. And therefore So­lomon [Page 88] tells us, The Prudence Prov. 19. 11. of a man deferreth his anger, and it is his glory to pass over a transgression.

'Twill render us amia­ble even to our Enemies; Yea, (as S. Chrysostome tells us) though they be very Devils, [...]. Chrysost. in Matth. c. 18. Hom. 62. and will beget in them a venera­ble esteem of us: And by conse­quence, 'tis of all means the most powerful, for convert­ing them from Enemies into Friends.

These are some of those highly valuable Benefits, which a man reaps from in­juries, who is of a charitable [Page 89] and forgiving temper; all which the angry and re­vengeful man deprives him­self of: Nor does he on­ly these and many more Advantages, but he also brings upon himself the con­trary mischiefs. For,

Thirdly, He chafes and in­rages the smart and pain of the injury he hath already receiv'd, and renders it more intolerable. Whoso­ever heartily forgives a wrong, he is no more disquie­ted at the thoughts of it, 'tis to him as if it had never been; he is as well contented (that is, as happy a man) as if no such evil had been done [Page 90] to him: Whereas on the contrary, the man that me­ditates Revenge, he daily renews his own Grief, and makes it more sharp and afflictive by putting new stings into it; He galls him­self so much the more, by his impatient struggling un­der his burden; He frets and inflames those wounds, that would otherwise soon heal, and do well of themselves; and so instead of wounding his Enemy, he vexes and torments his own soul; and as the Apostle speaks in another case, pierces himself thorow with many sorrows.

Nor does he only make the evil he already suffers, [Page 91] more painful and burthen­some; but which is worse,

Fourthly, He provokes his Enemy to wrong him more, and usually brings greater evils upon himself thereby. Revenge is both the Daugh­ter, and the Mother of inju­ry; the Daughter of that which went before it, the Mother of many that follow after: For an injury repaid, seldom fails to increase and multiply upon him that re­pays it, and that not only in the same kind, but in a worse; by retaliating a reproachful word only, how often doth the Avenger expose himself [Page 92] to Blows and Wounds, yea, frequently to Death it self?

I know 'tis said; That to pass by one injury is the rea­diest way to invite another. As fire is made the more outragious, by pouring upon it the softest oyl; so the calm bearing of the first Affront, instead of cooling, will only inflame the wrath of our Ad­versary, and make him more intolerably insolent.

'Tis true, this is said; but by whom? by men of wild and savage tempers, who having put off humanity, are fit only to dwell in a Wilder­ness, and to associate with Beasts of prey. But as a [Page 93] Monster in nature, is no Ar­gument against the regular course of things; so neither are such Prodigies in morali­ty, any prejudice to the com­mon sense and practice of mankind. What Solomon as­serts from his own observa­tion, has been always and ever will be found true in the general, viz. that a soft Tongue Prov. 25. 15. breaketh the Bone; that is, by gentle and good words, a person of the most churlish and untractable temper is ap­peased and overcome. And if by words only, how much more, by kind and obliging Deeds? Instances of this na­ture, frequently occurr both in Profane and Sacred Histo­ry, [Page 94] of which I shall at present mention but one, and that is King Saul. Scarce ever was any man more envious, and maliciously set against any man, than he was against David; yet when his evil 1 Sam. 24. Spirit was rais'd to the height, how was it charm'd and laid! how did he relent and dis­solve into tears, at the meek and humble words, and the unexpected kindness of David to him!

But what need I insist up­on particular Instances? I appeal to your own experi­ence, whether any men are usually so free from injuries? whether any lead so safe and quiet, and peaceable a life, as [Page 95] those who are most meek and patient, most good and gracious and ready to for­give?

For do but turn your eyes the other way, and you will soon have a dismal and hor­rid Prospect. Mark the ma­licious and behold the re­vengeful man, and you will find 'tis otherwayes with him. How often is he surrounded and assaulted with Dangers and Mischiefs? how frequent­ly is he ingaged in Quarrels and Frays? What Solomon says of the Drunkard, is as truly applicable to him: Who hath wo? who hath sorrow? Prov. 23. 29. who hath contention? who hath babling? who hath wounds with­out [Page 96] cause? who hath redness of eyes? he who is impatient of every abuse, he who retali­ates every injury. For by returning the evil, we pro­voke and inrage the evil-do­er; and not only so, but we give him the same plea and pretence, for avenging him­self upon us, that we before had, for avenging our selves upon him; and by this means, the evil will never cease, but will be toss'd back­ward and forward without end; and the further it pro­ceeds, so much the more mischievous and malignant will it grow.

These are some of the e­vils, which the spiteful man [Page 97] brings upon himself; and such (one would think) as might be more than sufficient to affright us to the greatest distance from this sin. And yet,

Fifthly, These are so little, that they deserve not to be mention'd, if compar'd with those evils he brings upon himself from God; for by his Enmity against his Neigh­bour, he makes God an Ene­my to himself, who will not entertain any thoughts of Reconciliation to him, till he be first reconciled to his of­fending Brother. Now God's sore Displéasure against him is manifest by the dismal [Page 98] fruits and effects of it. For,

1. So angry is God with him, that he will accept no worship from him; but all his most Religious services shall be rejected as unclean, as long as he is out of charity with his Neighbour. This we are taught by our great Master; If thou bring, saith he, Matt. 5. 23, 24. thy Gift to the Altar, and there remembrest that thy Brother hath ought against thee, for any in­jury thou hast done him, leave there thy Gift before the Altar, do not dare to present it to God, but go first and be reconciled to thy Brother, (that is, do thy indeavour to appease his an­ger, and to get him reconci­led [Page 99] to thee) and after thou hast so done, then come and of­fer thy Gift. And if God would not accept a Gift from him who had done an injury, till he had sincerely indea­vour'd to make satisfaction for it; would he not much rather have abhor'd it, if at the very time when he offer'd it, he design'd or wish'd any mischief to his Neighbour?

And as all the Sacrifices of old were rejected, when sowr'd with the leaven of malice in him that brought them; so as little acceptable will all our Christian Sacrifi­ces be, unless attended with Charity and Forgiveness in those that offer them. For [Page 100] as with the merciful, God will Psal. 18. 25, 26. shew himself merciful; so with the froward he will shew himself fro­ward.

I need not tell you, that he is no fit Guest for the Feast of Love, who harbours ha­tred in his heart against any man; since our Church in the Office for the holy Commu­nion, hath expresly forbidden all such to approach the Lord's Table; supposing that the Cup of Blessing would to them be turn'd into a Cup of Wrath; and that they would eat Judgment to themselves, instead of Mercy. But which is worse: Not so much as a­ny Prayer that is made by them (however fervent and [Page 101] importunate) will ever be accepted; Yea, so far will it be from being acceptable, that it will be indeed an Abo­mination to the Lord.

Nor need we wonder at this; for, as the Father before quoted, reasons: ‘If any one who has offend­ed thee who art [...], &c. Chry­sost. Hom. 20. in Matth. but a man, should humbly address to thee, and im­plore thy Pardon, and while he lay prostrate at thy feet, espy­ing his Enemy, should pre­sently leave off his suit to thee, and fall foul upon him; would he not in­stead of atoning thee, pro­voke [Page 102] and inflame thy Dis­pleasure to a greater degree against him?’ If so, how much more reason is there, that God should be angry with those Prayers that are presented by persons of such a malignant and wretched temper?

Yea should such persons as these, not only offer up their Prayers to God, but their Blood too; should they give their Bodies to be burnt, die 1 Cor. 13. 3. Martyrs to the true Religion, 'twould be a Sacrifice unacce­ptable to God. And in what a miserable state must that man be, all whose Prayers and Praises, and other most holy things are turn'd into sin? [Page 103] And yet this is not the worst, his misery is still greater. For,

2. As long as he refuses to forgive his Brother, he puts a bar to the forgiveness of his own sins. He that re­vengeth Eccl. 38. 1, 4, 5. (saith the Son of Si­rach) shall find Vengeance of the Lord, and he will keep his sins in remembrance; he sheweth no mer­cy to a man which is like himself, and how doth be ask forgiveness of his own sins? If he that is flesh, nourish hatred, who will intreat for pardon of his sins? And (as I have already shew'd) our Sa­viour himself expresly tells us, that if we do not forgive, neither Mar. 11. 26. will our Father which is in Hea­ven, forgive our Trespasses.

Yea, when God gives us a Pardon, 'tis upon condition that we also pardon others. If therefore we fail in our part, our Pardon will be recall'd, and all our sins will return a­gain, in their full weight and vengeance upon our own heads, as our Saviour also tea­ches us Matt. 18. 34, 35. Now as the man is bless'd, to whom the Lord will not impute sin; so how inexpressibly curs'd and miserable must he be, upon whom the Lord will lay the guilt of his Iniquities? For,

3. The inevitable conse­quence of this, is Loss and Pain, endless and unsupporta­ble. Such as in malice re­semble Devils in this world, [Page 105] they shall have their portion with Devils in the next; be everlastingly separated from the presence of God, (in whose presence there is fulness of joy) and suffer the Venge­ance of that eternal fire, which they themselves by the coals of their Revenge have kind­led. And who can dwell with de­vouring fire? who can dwell with everlasting burning? If in their cool and sober moods, they think the phantastick plea­sure of Revenge, a sufficient Recompence for those evils; let them still go on, and gra­tifie their Diabolical appe­tite.

Sixthly, Nor can we think this hard measure from God, [Page 106] if we consider, that it is no more, than what they them­selves daily pray for. For as of­ten as they use the Lord's Pray­er, or any other Prayer confor­mable to it, they pray to God for their own Damnati­on. The reason is obvious, because we pray, forgive us our Trespasses, as we forgive them that trespass against us; that is, we ask the forgiveness of our sins against God, but up­on condition that we also for­give the trespasses of our Bre­thren against our selves. If therefore we do not forgive, we in effect pray, that God would never forgive us, but deal with us according to the merits of our sins.

And can the man who studies Revenge, think of this without horrour and trem­bling? Can he think the Pu­nishment his own sin de­serves, so small, that he can find in his heart to pray to God for it, rather than remit the Punishment of his Neigh­bours offences? If it be possi­ble that any mans under­standing should at present be so darken'd, and his Consci­ence so stupefied with the fumes of his inordinate Passi­ons; yet when he shall feel the Vengeance which he now prays for; when he shall come to know experimentally what the wages of his sins are, he will be sufficiently sen­sible of the madness of his [Page 108] choice. How will he then rage against himself, and ag­gravate his own folly? How will he become his own Tor­menter? and execute himself the Vengeance of God upon his own soul?

I might farther inlarge up­on this Argument, but I think it needless. More than e­nough hath been already said to convince you, that he who recompences evil to his Enemy, hath no Enemy in the world so bad as himself; that he brings more mischiefs upon his own head, than 'tis in the power of any other, either men or Devils to do. Should we therefore be so impious as to have no regard to the Reli­gion we profess, yet methinks [Page 109] we should be powerfully sway'd by our Interest. If for God's sake we will not mortifie this Devilish Passion, yet shall we not do it for our own? Have we no compassi­on for our selves? Or can our Lusts so perfectly reconcile contradictions, as to make our Pains to become our Plea­sures? If not, we need not so much as deliberate; no man was ever yet so mad as to question, whether he should chuse to be happy or miserable.

It may perhaps seem super­fluous to add more Dissua­sives from this sin; for should we be so monstrously dege­nerated, as to contradict not only our Religion, but our [Page 110] Reason too; should we be so far from approving our selves Christians, as not to act like Men; yet in case we are not fallen below the Brute Creatures, the Arguments al­ready propos'd will prevail with us; since there is not the vilest of the Beasts that perish, that by the bare in­stinct of nature, does not shun those things that are destru­ctive of its own welfare.

Yet because many men suppose they have a sufficient plea for their Revenge, from the injustice of the person they take Revenge upon; because however evil it may be in it self, and however hurtful it may be to us, yet it is no more, they think, than what [Page 111] is due to him; for what (say they) is more just and equal, than that a man should reap as he sows? that as he does to others, it should be done to him again?

IV. I shall therefore pro­ceed in the Fourth place to shew you, that Revenge is inhumane and unreasonable, even in respect of the person who hath done us wrong. And that upon these three ac­counts especially.

First, Because he is so near­ly related to us by nature, and (if he be a Christian) by Religion too. The man whom we are so highly in­censed against, is he not our [Page 112] Brother? is he not of the same blood? does he not de­rive his Pedigree from the same common Parents with our selves? Now Moses thought it a good Argument; Sirs, ye are Brethren, why do ye Act. 7. 26. wrong one to another? And is not the Argument altogether as forcible, Sirs, ye are Bre­thren, Why do ye recompence wrong one to another?

'Tis true indeed, the close union that is between us, ought to have kept him from doing us wrong, and there­fore he is so much the more to blame for doing it; but supposing he has done it, it should be also of equal force to withhold us from avenge­ing it. If one foot should be [Page 113] so unkind as to kick the other, shall the other also be so un­natural as to return the blow? The reason is much the same in the Argument now before us. We are all members of one Body, or (as. S. Paul ex­presses it) we are members one Ephes. 4. 24. of another; and therefore 'tis as unreasonable for us to recom­pence evil one to another, as 'twould be for the Members in the natural Body so to do. And so much the more mon­strous is it, because, as the Apostle tells us, if one member 1 Cor. 12. 26. suffer, all the members suffer with it; or if one member be honour­ed, all the members rejoyce with it. And therefore to do despite to our Neighbour, is in effect to be cruel to our [Page 114] selves; and to shew favour to him, is to be kind to our own flesh. And since our Neighbour is so nearly uni­ted to us, is as it were a part of our selves, we may thence conclude,

Secondly, That the wrong he does to us, is ever to be imputed to some Weakness or Disease of Mind; either to Ignorance, or Passion, or some other Distemper he la­bours under; since we may well take it for granted, that were he truly himself, did he rightly understand and duly consider what he does, he could never entertain a thought of hurting those who are bone of his bone, and flesh of his flesh.

As in the natural Body, no member creates any grief or pain to its fellow-member, unless it self be first sore or diseas'd; so likewise in the Civil or Mystical Body, the members that are sound and healthful, are so far from breeding any annoy­ance to others, that they are all mutually useful and serviceable to each others good.

And is it not unreasona­ble to repay that evil to our Neighbour, which had he been master of himself, he would have been so far from doing, that he would from his heart have abhorr'd the very thoughts of it? Should a man in a violent [Page 116] Fever or Frensie never so much abuse us, should we not think it an unmanly thing to fall foul upon him again? Quis enim phrenetico Medicus irascitur? quis febricitantis & frigida prohibiti maledicta in malam partem accipit, &c. Sen. in Sap. non cadit Injur. Should we not ra­ther excuse and pity him, saying, Alas, it is his di­stemper, he knows not what he does; if he live to come to himself, he will be heartily sorry for it. And shall we not much rather have compas­sion for him, whose soul is darkened with Ignorance, inflam'd with Anger, puff'd up with Pride, rackt (it may be) with covetous and insatiable desires, disaffect­ed not in one, but in all [Page 117] its Faculties, so that there is no sound part to be found in it? And therefore instead of inflaming his Distemper, by returning the evil upon his own head, we should ra­ther by all mild and gentle applications, endeavour to remove it, and to bring him to a sound constitution of Soul.

And in case our charitable endeavours this way prove ineffectual, and he still per­sists in his evil practices, and grow intolerably trou­blesome and afflictive to us, there is one Remedy at hand of God's own ap­pointment, which in such a case we are allow'd to have recourse to (not with [Page 118] a design of doing the least mischief to him, but of se­curing our selves from the mischief he would do to us) I mean the Ministers of publick Justice, whom God hath appointed to be the Physicians of the Body Politick, for the curing or cutting off such diseased members, that breed no­thing but disturbance and annoyance to their fellow­members. However 'tis certain, that his conditi­on calls for our Pity ra­ther than our Wrath, as is further evident, be­cause,

Thirdly, By the wrong he does to us, he does a far [Page 119] greater injury to himself. He perhaps hurts our Body, but [...], &c. Hieroc. Fragment. Serm. 10. what is that to the wounding of his own soul? In seeking to rob us of our good name, he deprives him­self of his Inno­cency and a good Consci­ence. He makes some lit­tle trespass upon our Lands; if he do it wittingly, with­out Restitution or Satisfacti­on, he will shut himself out of the Kingdom of Hea­ven. The mischief he does to himself, so infinitely ex­ceeds that he does to us, that there is no comparison between them; And shall [Page 120] we be so cruel as to wrong him more? No: rather by meekness and Patience, by kindness and Goodness, by friendly advice and coun­sel, let us teach him better things, and indeavour to bring him to a sober mind.

You have heard how op­posite it is to our Religion, how impious towards God, how hurtful to our selves, how inhumane with respect even to the Offender, to re­compence evil for evil. I proceed now to the last general Head propos'd.

V. Nor is it less destru­ctive of the Publick, than 'tis of the private Good, either of [Page 121] our selves, or our Neigh­bours; As it breaks the Peace, inverts Order, overturns Go­vernment, and should it be generally practised, would introduce all the mischiefs of War, Anarchy, and Confu­sion.

'Tis a true saying, That 'tis the Second blow makes the Fray; for if the first be pati­ently born, no Quarrel ensues upon it, no more mischief is done; but when that is return'd, a Civil War is presently com­menc'd, which by a succes­sive reciprocation of affronts and injuries, may perhaps be continu'd longer than the lives of those who began it, and be deriv'd from them to their Posterity.

Though there are some Places that are not infested with any sort of wild Beasts, (as 'tis reported of Crete) Plut. de ca­piend. ab host. utili­tat. Yet since the World was ne­ver brought to so good a pass, that any Countrey could be found, that is free from Ha­tred, Variance, Emulation, Wrath, Strife; but in all publick Societies, there have ever been no small number of covetous and rapacious, of proud, contentious and ill-temper'd persons, who have been too apt to give provoca­tions; if every one that is provok'd, should pursue Re­venge, all Peace would soon be at an end, all humane Society would dissolve; from men we should be transform'd into [Page 123] ravenous Beasts, that would mutually bite and devour one another.

Nor can it be imagin'd how this mischief should be pre­vented, if every man should take upon himself to be a Judge and an Avenger in his own cause: For in case he that apprehends himself wrong'd, will needs be a Judge; by the same reason, he that does the wrong, may as­sume to himself the same au­thority: And if every man be his own Judge, their de­terminations will be as con­tradictory as their Judge­ments, and their Judgements as their Prejudices and Passi­ons and Interests; and so the War must of necessity be end­less.

The Summ is this: In case we were permitted every man to be our own Avengers, then, 1. There would be no place left for the Office of the publick Magistrate. 2. E­very private person would ascend the Tribunal and the Throne, and become a Law­giver and a Judge in his own cause. 3. We should then have as many unsubordinate and Supreme Judges, as there are particular persons in the World, who do and repay wrongs one to another. 4. Their Judgments would be as contradictory to each other, as their Affections and Interests. 5. Their Resolu­tions and Determinations would be as contradictory as [Page 125] their Judgments. And there­fore, 6. They could never come to an agreement among themselves, but must be in a perpetual state of War. From whence would follow in the conclusion, the dissolution of all humane Society. For if every man who is supposed at any time to do any kind of injury either in word or deed; and every man who supposes himself to have receiv'd any sort of injury, should rise up one against another, and take upon them to avenge them­selves; their number would be so great, as to put the World into confusion, and render it an habitation fitter for Wolves and Tigers, than for men.

As therefore we desire not to be the Disturbers and De­stroyers of the publick Peace, let us give check to all desires of Revenge; since the more these are indulg'd, so much the more will the peace be bro­ken. And therefore the Apo­stle having in the Verse next after my Text, commanded us, as much as in us lies, to live peaceably with all men; he im­mediately adds, as a means in order to this end, and as that without which we can never attain to it, not avenging your selves.