A DISSUASIVE FROM REVENGE: IN A DISCOURSE Upon these Words, Recompense to no man evil for evil, Rom. 12. 17.  
BY NICOLAS STRATFORD, D. D. Dean of S. ASAPH.  
LONDON, Printed for Richard Chiswell, at the Rose and Crown in S. Paul's Churchyard.  
MDCLXXXIV.   

TO My Worthy and Beloved Friends, THE INHABITANTS OF Manchester and Salford.  
THough after much importunity, I was at length prevailed with to quit my Relation to you; yet 'twas not without great reluctancy and uneasiness to myself. And that was the true and only reason, why I took no leave of you; for a solemn Farewell, as it would have been no real Benefit to you, so, I was well assured, that it would have added to my own Affliction.  
What the prevalent inducement to my removal was, is, I suppose, well known to yourselves. As for others, 'tis sufficient to let them know, that it was not from any unkindness to me on your part, nor out of any low or mercenary respects on mine. That I did not consult my own Ease or Profit, or any other little selfish Interest, the Parish for which I left you, is an evident argument. And so far were you from making me weary of you, by any manner of Disrespect or Unkindness toward me, that the experience I had of your long-continued and unwearied kindness to me, was that, which, above all other considerations, kept me so long with you, and made me always very backward to hearken to any overtures of removing from you.  
Do not therefore imagine, that I am forgetful of the Favours I have received amongst you. I am indeed highly sensible of them, and shall ever own myself obliged to you for them; and in token of my Gratitude, shall not only readily accept, but industriously seek after opportunities of serving you; and shall account it a real addition to my own, if I may be any way instrumental to advance your Good.  
And as I hearty wish your Wealth and Prosperity in all other respects, so I shall especially pray for, and (as much as I am able at this distance) endeavour to promote the welfare of your souls; that they may be prosperous and in health, as your Bodies and outward Estates generally are; that ye may grow in Grace, 
2 Pet. 3. 18.  and in the knowledge of our Lord and Saviour Jesus Christ.  
To which purpose I have Printed the ensuing Discourse, and hearty recommend it, not only to your Reading, but to your Practice; beseeching you to accept it, as a small expression of my great Affection to you.  
1. S. Paul tells us, that 
1 Tim. 1. 5.  the end of the Commandment (that to which the whole Christian Doctrine tends, and in which all its parts are united, as lines in a common centre) is Charity. That 
Rom. 13. 8, 9  he that loveth another, hath fulfilled the Law. For this, Thou shalt not commit Adultery, Thou shalt not Kill, Thou shalt not Steal, Thou shalt not bear false Witness, Thou shalt not Covet; and if there be any other Commandment, it is briefly comprehended in this saying, namely, Thou shalt love thy Neighbour as thyself. As all duties of Piety are contained in the love of God; so love to our Neighbour is productive of the whole duty we own to him. For as it follows, Love 
v. 10.  worketh no evil to his Neighbour: No evil either in Thought, Word or Deed. For this alone, will cleanse our hearts from wishing any evil to him; this will stop our Mouths, from speaking any evil of him; this will hold our Hands, from doing any evil to him. Nor will it only restrain us from the working of evil, but it will put us upon the doing of all that Good for him, which we would desire he should do for us, were we in his circumstances, and he in ours; and will make us as truly condole with him in his Misery, and rejoice in his Happiness, as if we ourselves were in his condition.  
So great a Grace is Charity, so comprehensive, that it carries all other Graces along with it; and in proportion to our increase in this, will be our proficiency in all the rest.  
We need not therefore wonder that our blessed Saviour, (whose great design was to render his Disciples exemplary to the rest of mankind, in all virtuous dispositions of mind) hath so much inculcated this Grace upon us, so vehemently pressed it with the most efficacious arguments, and so powerfully recommended it to our practice by his own unparallelled example. And not only so, but as if this were that Grace, which above all other, would adorn our Profession, and recommend him and his Religion to the good esteem of the World, he hath made it the peculiar Badge of his Disciples; For by this, 
Joh. 13. 35.  saith he, shall all men know that ye are my Disciples, if ye love one another.  
And this was indeed the Character by which the first Christians were conspicuous and distinguished from men of all other Religions: While they were generally hated and persecuted, and looked upon as the filth and offscouring of all things, such was their love, not barely one to another, but even to their Persecutors; that the Heathen World stood amazed at it, and their most obstinate Enemies, were either confounded or converted by it.  
As therefore the beloved Disciple, when by age he was disabled to preach, said no more to his Auditors, than Little Children love one another, because this is virtually All; for as it presupposes the love of God, so it includes in it our whole Duty to Man, all the several parts of which, are but so many streams which flow from this as their common fountain; so in like manner I earnestly exhort and beseech you, that ye be kindly affectioned 
Rom. 12. 10.  one to another with brotherly love, in honour preferring one another. That ye love 
1 Pet. 1. 22.  one another with a pure heart fervently. That by this means ye may be perfect and entire, wanting nothing; but being readily disposed to every good work, may stand complete in the whole will of God.  
Nor is this charitable temper of soul, more advantageous to your Duty, than it is to your interest; as it is in its fruits pleasant and profitable, and every way beneficial both to yourselves and to your Neighbours. For,  
2. Let this Grace rule in your hearts, and there will be no Strifes nor Debates, no crossing the Designs, nor undermining the Interests one of another; but ye will all conspire as members of one and the same body, to promote each others happiness. For this alone will expel and subdue all those mischievous Passions and inordinate Appetites, that are the great and only disturbers of your Peace, and will possess your souls with all those benign and gracious Dispositions, that do beget, and preserve, and increase, and continue it.  
What are the great Make-bates and Destroyer's of Peace, but Pride, Envy, Covetousness, Anger, Wrath, Bitterness, Revenge, and other such like malignant illnatured Affections? All which are banished from, and can find no entertainment in that soul in which Charity reigns. For Charity 
1 Cor. 13. 4, 5, 6, 7.  envieth not, vaunteth not itself, is not puffed up, doth not behave itself unseemly, seeketh not her own, is not easily provoked, thinketh no evil, rejoiceth not in Iniquity, but rejoiceth in the Truth.  
So far is a charitable person from repining at his Neighbours Good, that he hearty rejoiceth at it; and were it in the power of his hand to effect, as it is of his Heart to wish it, he would leave no man destitute of any good, which he could wish to enjoy himself. And in case he do not meet with that good esteem and kind usage he may justly expect from his Neighbours, as he is not troubled and disquieted in his own mind, so consequently he cannot be troublesome or vexatious to them; but sits down contented, choosing rather to be accounted nothing, than by endeavouring to make himself something, to disturb their ease and repose. He is indeed possessed with such a low opinion of his own worth, that he cannot take it ill, if others think meanly of him too; yea the higher he is exalted by God in any endowments above others, the lower he debases himself for the good of others. As he doth not behave himself unseemly to any man; so he thinks nothing unbecoming and unworthy of himself, by which he may be really serviceable to the Good of any. And no wonder that he readily condescends to the meanest employments, for the benefit of his Brethren; because he seeketh not his own, but is of such a generous temper, that he studies the Profit of others also. And being of such a public spirit, he is not easily provoked to wrath, upon the account of any private wrong; as he carefully endeavours not to give, so he is slow to take Offence; because he is not apt to entertain an ill conceit of others, or to put a bad construction upon their Words and Actions, but will ever interpret that which is doubtful, to the most favourable sense: And when it is so apparent, that his Neighbour is to blame, that he cannot wholly excuse him, yet he will not fail to make allowances for Infirmities, and as far as he can with truth and honesty, will extenuate those Faults which he cannot absolutely deny: Yea, though he sees that his Neighbour is maliciously set against him, and designedly does him all the mischief he can; yet he will not suffer the Peace to be broken on his part; but notwithstanding the utmost Provocations, he is meek and humble, and patiented and ready to forgive; All the good he receives from his Neighbour, he owns himself indebted to him for, and is ready, as he has opportunity to repay it; but so far is he from repaying of Evil, that he requites it only with Good.  
Such are the peaceable fruits of Charity; so that in proportion to the growth of this among you, will be your Peace and Unity among yourselves. And, O how good and 
Psal. 133. 1.  pleasant a thing is it, for Brethren to dwell together in Unity!  
3. Nor will Charity only maintain Peace among yourselves, but 'twill also keep you from creating any manner of Molestation or Disturbance to your Governors.  
Justice teaches you, to render to Caesar the 
Rom. 13. 7.  things that are Caesar's; yea, to render to all men their deuce, Tribute to whom Tribute is due, Custom to whom Custom, Fear to whom Fear, Honour to whom Honour. And Charity, which is more liberal and open handed, will be so far from not giving them what is their due, that rather than usurp upon their Rights, it will choose to part with its own.  
Besides, Charity and Humility are inseparable companions, they mutually beget and nurse up each other; so that by how much the higher you grow in Charity, by so much the lower will you grow in Humility.  
Now a humble person is so far from exalting himself above those that are over him, that he readily stoops to those that are under him. He accounts nothing a greater instance of Pride and Arrogance, than to control those, to whom he is in duty bound to submit; to prescribe Laws to those, from whom he ought to receive them; since this is by interpretation, to set himself above God, whose Authority Magistrates are invested with, and whose Vicegerents they are. He leaves it therefore to his Governors to determine what is fit to be imposed, and thinks himself only concerned to obey; and if it sometime happen, that he is not able to discern the reason of a Law, yet he questions not, but there is sufficient reason for it, because his Superiors (as standing upon higher ground) are able to see further than he can. He doth not therefore dispute, much less remonstrate against their Injunctions, but humbly bows and submits to them.  
And if he be unhappily brought to this Exigent, that he cannot do what his Governors command, unless he break the Commands of the absolute Sovereign of Heaven and Earth; he will then raise no opposition either against their Persons or Government, but meekly suffer what they inflict, as knowing that they are the Ministers of God, and that whosoever resisteth them, riseth up in Rebellion against God himself.  
If therefore you are under the power of this Grace, you will not need to be taught, to obey 
Heb. 13. 17. 1 Pet. 2 13, 14.  them that have the rule over you; to submit yourselves to every humane Ordinance, whether it be to the King as Supreme, or unto Governors, as to those that are sent by him; because this alone, will so effectually dispose you to yield obedience to these Precepts, that you will not be able without offering violence to yourselves, to do otherwise.  
But I will not be over tedious, and therefore shall remit you to the following Discourse, in which you will find one prime branch of this Divine Grace, (which hath so powerful an influence for the producing of those , and many other blessed effects) recommended to your consideration, Affection and Practice.  
Finally, Brethren, 
2 Cor. 13. 11.  farewell: Be perfect, be of good comfort, be of one mind, live in peace; and the God of love and peace be with you. I shall ever remain,  
Your faithful and affectionate Friend and Servant, Nic. Stratford.   
ROM. XII. 17. 
Recompense to no man evil for evil.  
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 looked upon as a more undoubted argument of a poor, cowardly Spirit, than patiently to pass over, 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 hearty pray for them.  
And though 'tis true, that in all Age's 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 irreconcilable Dissensions, more implacable Animosities, more bitter Envyings; in a word, more ill nature and malignity of temper are to be found, than formerly; by reason of which, men are more strongly bend, 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 men's enraged passions, the sweetening of their imbittered 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 ensuing 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 here prohibited, declaring the import and extent of it; I shall show you how sinful and foolish, how irreligious and unreasonable it is, by such Arguments, as may be of force to convince your judgements, 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 show these four things.  
1. The extent of the evil here forbidden to be recompensed.  
2. How many ways 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 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 wished 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 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 ourselves, 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 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 reserved to the public Magistrate upon complaint made by the injured party. And therefore it cannot be so much as imagined, that such a liberty as this should be indulged 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 received; but he is moreover obliged, not to procure or endeavour, no nor so much as desire, that it may be repaid by others. Some persons, who readily grant, that they may not avenge themselves by their own hands, think they may be allowed to do it, by the Ministers of public 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 itself, whether a man receive the same wound, from my own hands, 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 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 privilege 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 gratify the Jews, would have delivered him up into their hands. 'Tis not therefore defensive, but offensive weapons that we are forbidden the use of. We may by all innocent means, endeavour to save ourselves 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 sustained, 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 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, etc. But when the loss is such, as in the judgement of unpassionate and disinteressed persons is valuable; such as if not repaired, may render us less able to discharge those duties that either in our private or public capacities are incumbent upon 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 myself; I add to his burden, and do not at all lighten my own. Yea, that I may make him more miserable, I make myself so too, by putting myself to a fruitless expense and trouble, and by exposing myself as well 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 burdensome, 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 ourselves, 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 any desire of doing mischief to the wrongdoer; 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 observed, I think it is no way unbecoming our Christian Profession, to seek a reparation of the losses we have sustained.  
3. In case the Wrong be not barely to ourselves, but such as redounds to the damage of the public, 'tis not only lawful, but it may be our Duty to prosecute the Offender. When our private interest is so wrapped 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 obliged to a legal Process; And because we are bound to prefer the Public before any particular man's private benefit, we should show ourselves unworthy of humane Society, should we neglect the redress of an injury, that is any way destructive of the public good.  
Now, though in the cases mentioned, much evil may be sometimes brought upon the delinquent party; yet since this evil is that which the person injured doth not 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 public 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 public good; but on purpose to grieve and afflict him, who hath before afflicted us, that we may thereby gratify 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 received: Yea though in the prosecution of such unworthy malicious ends, we take Sanctuary at public 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 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 proposed.  
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 affectioned one to another, etc. extend to all men, so does this too. And therefore in another Text the note of universality is expressly annexed, 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 evil-doers. But this exception ought not to be made. Not that I think the Magistrate, is not obliged to render evil to those that do evil; but because the evil of Punishment inflicted by the Magistrate, is 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 commissioned by God, for the punishment of evil-doers, 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 terror 
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 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 Governors also, as unto those that are sent (that is, commissionated) by him, for the punishment of evil-doers, and for the praise of them that do well.  
Yea, I grant, not only that the public Magistrate, but that Parents and Masters, and other Superiors in private Authority, are invested with power to punish those that are under their charge, proportionable to the merits of their Offences, in all such cases as are not reserved to the public 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 Governors much rather). 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 Gild of the other. For, 1. In Revenge, the person 
Episcop. de Magistrate. 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 sometimes on the contrary, the persons punished by him are such as have highly obliged him. 2. Revenge derives itself from spite 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 public, or both. In all punishments both capital and others, from love to the Public; In all less than capital, from love both to the Public 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 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 merely to satisfy Anger, or to allay my own, by beholding another's Grief: Whereas the End of all Punishments, that are not capital, is the Amendment of the Person punished; and of all Punishments whatsoever, the Terror of the Example that others may be afraid, and not tempted by impunity to commit the same Offences; and the peace and security, the good Order and Government of public 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 called a Revenger for wrath; Yet the 
Rom. 13. 4.  word is there used (as 'tis also when applied to God) in a larger and more benign sense, and not in its usual 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 sum is, To render evil to another, merely because he hath done evil to us; to take Pleasure in another's Pain; To think ourselves more happy, because we have made our Neighbour more miserable, this is no more allowed to the highest, than it is to the lowest. Not the greatest Prince upon Earth, is permitted in this sort, 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 Schismatic or Heretic; Not to a Turk or Jew, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. 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 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, merely 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 aught to prosecute the Offender, and bring him to legal punishment, 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 show 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 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. Show you how repugnant it is to the holy Religion we profess.  
II. How impious in respect of God.  
III. How hurtful to ourselves.  
IU. How unreasonable even in respect of our Neighbour who hath wronged us.  
V How destructive of public Peace, how pernicious to human Society.   
For whether we consider that Religion to which we own all our hopes of Happiness; whether we consider God, our Neighbour, or ourselves; whether we consider our own private or the public 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 itself, how provoking to God, how hurtful to ourselves, how prejudicial to our Neighbour, how opposite to the public 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 troublesome and vexatious, hurtful and revengeful; that 'tis on the contrary most peaceable, gentle, 
Jam. 3. 17.  easy 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, 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 ourselves 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 tied together, and entirely 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 ourselves, 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 ourselves; and 'twill cover them from our own, as well as from other men's 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 outshine others, we learn 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 provoked by the injuries of another, who is Meek, and 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 itself; 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,  
2. Nothing can be more repugnant to the Preceptive part of our Religion. Should we take a particular view of those practices, which are condemned 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 expressly 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 repeats the same Command, with a special charge prefixed, to engage 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 rendered, avenge not evil; it being directly opposed to the Law of Retaliation before mentioned.  
The truth is, if we consult Moses and the Prophets, we shall find, that God anciently forbade this, even to the Jews, with respect to those persons who were of their own Nation and Religion, 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 injured 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 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 show the great weight and necessity of this Duty, he again inculcates it, and expressly forbids the contrary; bless and curse not. 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrysost. ad Rom. Hom. 22.  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 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Chrysost. in loc. , do not hate, but love; do 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 illnatured, 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 expressly commanded them: If thou 
Exod. 23. 4, 5.  meet thine Enemy's Ox 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 show kindness to their Enemy's 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 Saviour's manifestation in the flesh. And (as I shall afterward have occasion to show) 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 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 ourselves 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 ourselves 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 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 ourselves, for being Christians in name, unless by our works, we show ourselves 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 ourselves, what we profess to be, let us be so far from being overcome with evil, that 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, 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 hearty 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 aught 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 engage a man to the sincere performance of all other Duties, and produce an entire Obedience to God's Commandments. That therefore the Reward is expressly annexed to this Grace, 'tis not to exclude others; but to show 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 threatened 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 showeth no mercy. What measure we meet to others, God will at length meet it to us again. If we forgive our Neighbour, he will forgive us. If we show 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 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 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 Enemy's debt, but to pay him home in his own coin; 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 actions they plainly contradict the Religion they pretend to, they do thereby but proclaim their Hypocrisy.  
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 ourselves, how unreasonable in respect of our Neighbour who hath wronged us, how destructive of humane Society; and consequently how much it is condemned even by that Law which is written in every one of our hearts: which I now proceed to discourse of in the order proposed.  
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 used by the Apostle in the next Verse save one to my Text. Dear 
Rom. 12. 19  beloved, saith he, avenge not yourselves, but rather give place unto wrath. The wrath 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 penned up into a narrow compass, consumes or shatters in pieces all that stands in its way; but give it room, and it spends itself, and is extinguished 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 Recompense. And therefore the Psalmist thus addresses to God, O 
Psal. 94. 1.  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 public 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 derived from 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 Governor and Judge of the World; he rights those that are wronged, and renders punishment to evil-doers, 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 ourselves, we are not only unjust to God, in usurping his Rights; but guilty also of the most horrid Ingratitude, in not rendering to him according to the Benefits we have received from him. How merciful is God to us? how patiented 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 imbittered 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 extreme 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 able to abide, but should be crushed 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 ourselves, as he forgives our great ones against himself. That God expects this, our Saviour hath plainly taught us in the parable of the King, who called 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 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 own him; When therefore he requires us in token of our Thankfulness, not to avenge ourselves upon, but to forgive our injurious Brother (a thing so small, so easy, 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 ourselves, what is proper to God only; how ungrateful, in refusing to deny ourselves 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 God, yet 'twill be strange if we have no love for ourselves. I proceed therefore in the Third place to show you, how great an evil it is to ourselves, 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 grossly mistaken, since in hurting of them, we really do so much more mischief to ourselves, that our most envenomed 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 gins 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 this; that he is provoked to it by the wrong another hath already causelessly 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 is that which you believe he ought not to have done? Can you think yourselves  the more innocent, in imitating another in those actions, which you yourselves 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 repaying the wrong they do, we make ourselves 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 suffered one, must not avenge it, because 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, says 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, I shall not doubt to aver, 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 condemned 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 Neighbour's 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 condemned his Neighbour for doing to him, he must of necessity control the dictates of his own Conscience, and be self-condemned. 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 debauched by false and foolish principles, and miserably enslaved to his Passions and Lusts, shall once come to be disabused 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 offered to it?  
Secondly, By retorting of wrongs, we lose many great and unvaluable Benefits, which by the patiented endurance of them, we should receive by the wrongs themselves. As those Animals, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Plut. de capiend. ab Host. utilitat.  says Plutarch, which are most healthy, and of a strong stomach, digest Serpents and Scorpions; and some there are which turn Stones and Shells into nourishment; whereas those that are weak and diseased, 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 ourselves, we may improve it to our great gain. Your Enemy perhaps has a spiteful eye upon you, watches narrowly 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 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Plut. de cap. ab Host. util.  more cautious and circumspect, keep a stricter watch over your yourself, neither speak nor do any thing rashly and inconsiderately, amend whatsoever hath been amiss, endeavour to outdo him in whatsoever is praiseworthy, be to him an example in Justice and Goodness, in thy Words irreproveable, in thy Actions pure, etc. By this means, you will extract good out of evil, and make that which was designed 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; Answered (more like a Christian than a Heathen) by being thyself a virtuous and good man.  
Besides, there is no injury you receive, but as it is designed by God, so it is apt of itself, 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 exercised by him who calmly suffers, and does not proudly throw back the injury; and by exercise they are strengthened and brightened, made more vigorous and illustrious.  
And by improving in these Graces, we are rendered 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 chief 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? Especially when we consider, that as we become more like him in Holiness here, so we shall be also advanced 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 chrysostom speaks of it as a matter of admiration. See, says he, what great Gains accrue to thee by meekly 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. 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, to which nothing is equal, etc. 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 increases, 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 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 threatened 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 ourselves 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 attained to old age, a thing so rarely met with in a Prince's Palace: He answered; 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 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. chrysostom 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 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 enrages the smart and pain of the injury he hath already received, and renders it more intolerable. Whosoever hearty 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 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 thorough with many sorrows.  
Nor does he only make the evil he already suffers, more painful and burdensome; 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 to Blows and Wounds, yea, frequently to Death itself?  
I know 'tis said; That to pass by one injury is the readiest way to invite another. As fire is made the more outrageous, by pouring upon it the softest oil; 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 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 occur both in Profane and Sacred History, 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 raised to the height, how was it charmed 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 those who are most meek and patiented, 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 otherways with him. How often is he surrounded and assaulted with Dangers and Mischiefs? how frequently is he engaged in Quarrels and Frays? What Solomon says of the Drunkard, is as truly applicable to him: Who hath woe? who hath sorrow? 
Prov. 23. 29.  who hath contention? who hath babbling? who hath wounds without 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 enrage the evildoer; and not only so, but we give him the same plea and pretence, for avenging himself upon us, that we before had, for avenging ourselves upon him; and by this means, the evil will never cease, but will be tossed 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 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 mentioned, if compared 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 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 remember'st that thy Brother hath aught 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 endeavour to appease his anger, and to get him reconciled 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 endeavoured to make satisfaction for it; would he not much rather have abhorred it, if at the very time when he offered it, he designed or wished any mischief to his Neighbour?  
And as all the Sacrifices of old were rejected, when soured 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 as with the merciful, God will 
Psal. 18. 25, 26.  show himself merciful; so with the froward he will show 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 expressly forbidden all such to approach the Lord's Table; supposing that the Cup of Blessing would to them be turned into a Cup of Wrath; and that they would eat Judgement to themselves, instead of Mercy. But which is worse: Not so much as any Prayer that is made by them (however fervent and 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 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. 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 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 turned into sin? 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 showeth 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 entreat for pardon of his sins? And (as I have already showed) our Saviour himself expressly 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 recalled, 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 blessed, to whom the Lord will not impute sin; so how inexpressibly cursed 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, they shall have their portion with Devils in the next; be everlastingly separated from the presence of God, (in whose presence there is fullness 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 fantastic pleasure of Revenge, a sufficient Recompense for those evils; let them still go on, and gratify their Diabolical appetite.  
Sixthly, Nor can we think this hard measure from God, 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 ourselves. 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 horror 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 man's understanding should at present be so darkened, 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 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 enlarge upon this Argument, but I think it needless. More than enough hath been already said to convince you, that he who recompenses 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 we should be powerfully swayed by our Interest. If for God's sake we will not mortify this Devilish Passion, yet shall we not do it for our own? Have we no compassion for ourselves? 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 choose 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 Reason too; should we be so far from approving ourselves Christians, as not to act like Men; yet in case we are not fallen below the Brute Creatures, the Arguments already proposed 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 itself, and however hurtful it may be to us, yet it is no more, they think, than what 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 show you, that Revenge is inhuman 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 Brother? is he not of the same blood? does he not derive his Pedigree from the same common Parents with ourselves? 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 recompense wrong one to another?  
'Tis true indeed, the close union that is between us, aught 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 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 recompense 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 rejoice with it. And therefore to do despite to our Neighbour, is in effect to be cruel to our selves; and to show 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 ourselves, 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 itself be first sore or diseased; 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 abhorred the very thoughts of it? Should a man in a violent Fever or Frenzy 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, etc. 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 hearty sorry for it. And shall we not much rather have compassion for him, whose soul is darkened with Ignorance, inflamed with Anger, puffed up with Pride, racked (it may be) with covetous and insatiable desires, disaffected not in one, but in all 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 allowed to have recourse to (not with a design of doing the least mischief to him, but of securing ourselves from the mischief he would do to us) I mean the Ministers of public Justice, whom God hath appointed to be the Physicians of the Body Politic, for the curing or cutting off such diseased members, that breed nothing but disturbance and annoyance to their fellow-members. 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 greater injury to himself. He perhaps hurts our Body, but 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. 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 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 endeavour to bring him to a sober mind.  
You have heard how opposite it is to our Religion, how impious towards God, how hurtful to ourselves, how inhuman with respect even to the Offender, to recompense evil for evil. I proceed now to the last general Head proposed.  
V. Nor is it less destructive of the Public, than 'tis of the private Good, either of ourselves, 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 returned, a Civil War is presently commenced, which by a successive reciprocation of affronts and injuries, may perhaps be continued longer than the lives of those who began it, and be derived 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 Country could be found, that is free from Hatred, Variance, Emulation, Wrath, Strife; but in all public Societies, there have ever been no small number of covetous and rapacious, of proud, contentious and ill-tempered persons, who have been too apt to give provocations; if every one that is provoked, should pursue Revenge, all Peace would soon be at an end, all humane Society would dissolve; from men we should be transformed into ravenous Beasts, that would mutually by't and devour one another.  
Nor can it be imagined 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 wronged, 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 Sum 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 public 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 Judgements would be as contradictory to each other, as their Affections and Interests. 5. Their Resolutions and Determinations would be as contradictory as their Judgements. 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 received 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 fit for Wolves and Tigers, than for men.  
As therefore we desire not to be the Disturbers and Destroyer's of the public Peace, let us give check to all desires of Revenge; since the more these are indulged, 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 yourselves.  
FINIS.   

ERRATA.  
Page 42. l. 20. read was pleased. p. 71. l. 6. r., that upon some account, it. p. 73. l. ult. r. it; marg. l. 6. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 75. l. 17. r. as great á p. 87. at l. 4. insert the first Note. p. 89. l. 5. r. lie lose.