MAn is a middle Creature betwixt an Angel and a Beast. In respect of his soul, and those Noble Intellectual Endowments, which make him ca­pable of Grace and vertue here, and of Glory and Immor­tality hereafter, he comes near to the nature of Angels. But then in respect of his Body, he partakes as much of the nature of Beasts; The matter the same, the Concupisci­ble and Irascible Faculties common to both, which (if not regulated by better Principles then the School of Na­ture affordeth) make him as greedily to hunt after sen­sual satisfaction, and as eagerly oppose what ever stands [Page 2] in the way of that pursuit, as any Beast whatsoever. Hence Clemens Alexandrinus calls mankind [...], Clem. Alex. Protrept in Principio. the wildest of all Beasts, which the Divine voice of the Heavenly Charmer is onely able to make Tame. And St. Basil compares Revenge to the Fighting of Dogs; one Dog barks at his fellow, Basil. Hom. 21. the next bites him for barking, and in a little Time all the Dogs in the parish are toge­ther by the Ears. The Apostle pursues the same Metaphor when he calls it Biting and Devouring one another, Gal. 5. 15. If ye bite and devour one another, take heed yee be not consumed one of another. And this gave occasion to that Fancy of the Poet, that when Prometheus made man (having spent all his skill before in the framing of other Creatures) he was fain to patch him up, Hor. Car. l. 1. Ode 16. by taking a Piece of one, and a Piece of another, and among the Rest, he gave him a Lions Heart. Hence that proneness to Anger, which is nothing else but Ʋlciscendi Libido, saith St. De Civ. l. 13. C. 15. Austine, a Desire to be revenged; and that plea­sure which men are apt to take in Revenge, that same [...], or Rendring of Evill for Evill, which is the Exercise of wrath; and a sin that gives such a kind of Pleasure and satisfaction to malice, as scratching doth to one that hath the Itch; it affords a present Delight though he be the sorer for it afterward. O that we had of his Flesh, we cannot be satisfied, say they in Job 31. 31. as if nothing could content them, but a Lion-like Rage, to tear in pieces him whom they hated. Thus is Revenge in Mankind a sin of that Impetuosity and violence, that it hath employed the wisest Men in all ages (and all too little) to set bounds to it.

1. The Heathen Philosophers did something that way. Aristotle tells us in his Ethicks that it is bet­ter [Page 3] [...], to suffer injury then do it. And he gives this solid Reason for it, Because to do wrong is an Effect of Improbity, but to suffer it patiently the Fruit of Vertue. Orig. contra Caelsum b. 7. Plato goes farther (as Origen cites him a­gainst Celsus) and forbids not onely to do an injury, but to revenge an injury done. But these Philosophers differ­ing sometimes from themselves, and being contradicted by each other, some making Revenge the Lawfull Issue of fortitude, as others did patient suffering the Product of meekness, their Doctrine took no more effect, then the several Tempers and dispositions it met withall would al­low it; the Angry man finding enough in them to justify his Revenge, as well as the Meek man to content and sa­tisfy his Patience.

2. Moses the mouth of God to the Israelites and therefore the Ablest, the meekest man upon Earth ( Num. 12. 3.) and therefore the Fittest to supresse, the sin of Revenge, layes down more punctuall Precepts to this purpose, Levit. 19. 17, 18. Thou shalt not hate thy Bro­ther in thine Heart; thou shalt not avenge nor bear any grudge against the Children of thy people; but thou shalt love thy neighbour as thy self, I am the Lord. Now this being a Law stampt with Gods own Authority, and of Divine Revellation, was likely to have had better Effects, then what was onely the Product of Naturall Light, and had nothing but the bare word of a Philosopher to sup­port it against the unruly Passions of men. But there were two things especially which hindered the desired successe of that Law. First the Jews looking upon none as their Brother or neighbour, but onely a Jew. And se­condly the Pharises corrupt Gloss upon that Text of the Law, Thou shalt love thy Neighbour as thy self, which they Expounded, Thou shall love thy neighbour, and hate thine [Page 4] Enemy. Mat. 5. 43. By the first of these all mankind (beside a Jew or a Proselite) was cut off from any Bene­fit by that Law; and by the second, the Jews themselves (too prone to Revenge) were taught so to interpret it as their Duty, to performe any such civilites to an Enemy, although a Jew.

3. But Jesus Christ the great shepheard of the sheep; whose businesse into the world was to pull down the par­tition Wall, to make the whole world one great Frater­nity, one common sheepfold, began this great work in his Sermon upon the Mount ( Mat 5.) which laying down more pressing, more particular and more extensive Precepts, for Bearing of wrongs Loving of Enemies, and Doing good for Evil, then ever the world before was ac­quainted withal, And the Apostles who followed after, treading in their Masters steps; pressed nothing more frequently, then an holy Amnesty of injuries, and forgi­ving of Enemies; looking upon no vice so universally opposite to Christianity as Anger and Revenge. Among the many Precepts and Exhortations to this purpose, this is one that I have now read unto you, Dearly Beloved, a­venge not your selves, but rather give place unto wrath; for it is written, &c.

In which words you may observe two general parts, viz. A Prohibition, and A Proof. The Prohibition in the former part of the Text, Dearly Beloved, Avenge not your selves, but rather &c: The proof in the following words, For it is written Vengeance is mine, I will repay, saith the Lord.

In the first of these you may be pleased to ob­serve.

1. A Compellation by way of Preface, Dearly Belo­ved, significans Vindictam dilectione repugnare, saith A­retius. [Page 5] The Apostle being with this Compellation, to in­sinuate into them, that the great duty of Christians is to love one another, as Christ loved them, with which the sin of Revenge is utterly inconsistent. You loose that No­ble Title of Beloved if you study Revenge.

2. The Prohibition it self, Avenge not your selves. Revenge indeed is solatium doloris as Tertullian calls it; but withall, Aug. Qu. 70 super L. v. t. it is De alieno malo, saith St. Austin; A kind of solacing our own sorrows in another mans misery. And how unsuitable is this to those that are Members of the same Body? The Hand doth not rejoice if the Foot be broken, nor the Foot glory if the Eye be put out. Re­member what you are, and avenge not your selves.

3. A Remedy or Direction, which is to be used in­stead of Revenge, But rather give place unto wrath. Ei­ther first, Orig. in loc. to the wrath of man, by yeilding to it, and en­devouring to appease it; for A soft answer turneth away wrath, but grieveous words stir up anger, Proverbs 15. 1. When two Flints strike together Fire comes out, but strike a Flint against Wool it will not do so. Or else, Give place un [...]o wrath, that is, to the wrath of God, by re­ferring the whole matter to his Decision. And this brings in the Proof, the second part of my Text; where observe again.

1. Gods Prerogative, Vengeance is mine. The place is in Deut. 32. 35. To me belongeth Vengeance and Recom­pence. God claims it as his Right, we must not meddle with it. For to rob God of his Prerogative-Rights, is the Highest sort of Sacriledge. You may as justly, though not as easily rob him of his Thunder. Vengeance is mine (saith God) touch it not.

2. Gods promise, I will repay, saith the Lord. This is to prevent an objection. Perhaps (may the Angry man [Page 6] say) God will never mind the business so far, as to do me Right; and then, Mihi permisiss [...]e debnerat, si ipse non praestat, Tert advers. Marc. l. 4. (as Tertullian heightens the objection) God should suffer me to do that, which he never intends to do himself. Yes, saith God, I will do thee Right, fear not; for Vengeance is mine, I will repay, saith the Lord.

The words being thus opened, that you may see the Inside of them, I must now crave leave in the handling of them, to tread in a Method a little unusual to my self, viz: First, to observe the first Rise and spring of Revenge, as it issues clear as Chrystal out of the Throne of God. Secondly, to trace it down through the several Chanells and Currents of Magistracy, where it runs still clear, unlesse it be troubled by some unjust, and indirect Courses. And last of all, to see how this clear water becomes a very puddle, when once it is mudied by the unclean Feet of the multitude. Briefly, we shall see these Three things;

• 1. How Vengeance is Gods Prerogative.
• 2. How it is the Magistrates Duty.
• 3. How it is the Peoples Sin.

1. Vengeance is Gods Prerogative. Here he claims it; Vengeance is mine, saith the Lord. God is primarily and originally the Revenger, and none but he. Nor hath any Person whatsoever an [...], or self-terminated power to take away Life, but onely he that hath power to give Life. And as this is Gods Prerogative, so he held it a long time in his own hands; nor doth it appear that ever the sword of Justice was drawn, or any Capitall pu­nishment inflicted till after the Floud, which was above 1600 years at least after the Creation. Lactan. div. Instit. lib. ca. 10. Adhuc enim vide­batur Nefas, quamvis malos, tamen Homines, supplicio capitis afficere, saith Lactantius; For as yet it seemed an [Page 7] Heinous thing to put any man to Death, though he were a wicked man. When Cain had killed his Brother, God himself took the Judgement seat, arraigned, endited, and pronounced sentence against him, as the onely Re­venger of Bloud. Nor was that the sentence of Death, but he was condemned to be a Vagabond and Runagate upon the Earth, pursued by the Furies of his own guilty Conscience; Fag in Gen. 4. 12. Munst. in Gen. 96. which God appointed to be his executio­ners for that sin. Whence Fagius and Munster have both given their Opinion, that before the Floud no mans life was taken away by the Hand of Justice; the greatest punishment that we find inflicted on the greatest Male­factor, being only Banishment and Excomunication from the Church, which (in the defect of a more severe Pun­ishment) was accompanied with the Terors of God upon the soul. So that though the Poets Fiction of the Golden Age was but a Fiction in this, that he thought there were no Injuries nor Outrages that deserved Death commited during that time; Sponte sua sine Lege Fidem Rectum­que colebant: yet it holds true enough in the other part, Nec supplex Turba timebat Judicis ora sui, sed erant sine Iudice tuti. Vide Grot de Jure B. & P. b. 1. c. 2. §. [...]. There was no standing authorized Judge, to punish such crimes with death. And thus stood the Case in that first Age of the world, till after the Floud: God as the supreme Revenger kept the sword in his own hand, and did not communicate his power with any Creaturae whatsoever. And so Vengeance is Gods Prerogative; which was my first particular.

2. Yet now, it is become the Magistrates Duty, and that by vertue of a Delegation or Deputation from God himself, Gen. 9. 6. Who so shedeth mans bloud, by man shall his Bloud be shed, for in the Image of God made he Man. By man shall his bloud be shed; not by every [Page 8] man not by any man that will, not by a private man, but by the Magistrate. Masius. The word Man is here put by way of Eminency, to signify Egregium prae Caeteris atque exi­mium Virum, an extraordinary Man. And for the man­ner of executin [...] Justice in the sheding of such guilty Bloud, the Chaldee Paraphrase gives us a light, which reads that Text thus, Cum Testibus ex sententia Judicis fundetur sanguis ejus, His Bloud shall be shed by the sen­tence of a Judge, upon the Deposition of witnesses. Whereupon Munster affirmes of that Text, that it is Fons ex quo manat totum jus civile, & jus Gentium; The Fountain from whence all our Civil, and National Laws do flow. It being not to be questioned, but God hath put the power of smaller Controversies into their Hands, into whose hands he hath put the power of life and Death; And whatsoever bloud is thus deservedly shed, Non est effusio sanguinis, sed Legum Ministerium saith St. Hie­rome, is not Murther but Justice. Such bloud hath no voice, as the Bloud of Abel had, but having nothing to plead for it self, is dumb and quiet. Guilty Bloud, let out by the hand of Justice for the preservation of the Bo­dy politique, makes no more noise in the Eares of God, then the Bloud that's let out of a vein by the hand of a skilful Phisician, for the preservation of the Body Natural. And thus you see how the Magistrate comes to be a Re­venger; God hath put him into his own seat, and put his own sword into his hand, to execute that Vengeance which before he executed himself.

And that this is so, beside what hath been already said, may be further proved by our Apostle himself; who though in the Text he brings in God laying claim to Ven­geance as his peculiar, yet within six or seven verses after ( Rom. 13. 4.) he tells us, that the Magistrate is the Mini­ster [Page 9] of God, a REVENGER to execute wrath upon him that doth evil. Now certainly (as Grotius observes) the holy Ghost would not speak Contradictions; and therefore the Text must be necessarily understood of Private Re­venge, executed by private Persons [...]plendi doloris causa to gratify their own malice, not of Vindictive Justice, which the Magistrate, who is Gods deputy, doth in his Name, and by his Authority execute. And then so sacred is the Name, so uncontrolable the Mouth of Justice, that after the sentence prounounced, No private hand must meddle, no other punishment must be inflicted; 'tis Fe­lony to kill a Malefactor going to the Gallows. Now God to honour the Magistrate, and to make him a more fit Representer of his own Majesty on Earth, hath commu­nicated three things to him, which he hath not to others.

1. He hath communicated his own Name to him. I have said ye are Gods &c. and, Thou shalt not revile the Gods, nor curse the Ruler of the people, Exod. 22 28. It is the observation of Justin Martyr, or whoever was the Author of those Questions and Answers to the Orthodox, Qu. & Res. ad Orthod. qu. 124. which go under his Name, That when ever God appoint­ed an Angel to transact any business in his Name with Mankind, that Angel was, during the time of that Tran­saction, called by the Name of God himself whom he re­presented; but as soon as the business was done, he ceased to be called by the Name of God. He instanceth in Gen. 18. 22. where the Angel that talked with Abraham is called Jehovah; and Gen. 32. 30. I have seen God face to face, saith Jacob, when he wrestled with the An­gel; and Exodus 23. 20, 21. My name is in him, saith God, of the Angel that he sent before the People of Is­rael. If any body will contend that those Angels were Christ, let him remember he must contend with the Au­thor [Page 10] of those Questions, not with me. And then, he must contend with Grotius too, who justifies that Authors O­pinion, and from Heb. 1. 2. where it is said, that God hath in these last days spoken to us by his Son, Grot. Expli. De calog. in praef [...]t. censures the other opinion with an Errant gaviter &c. They do greatly erre who think that God did so frequently speak to the world in those first days by his Son, before the Incarnation. But (I say) as in these Authors Opinion, God put his own name upon those Angels, whom he employed in some speciall Embassies: So ('tis more clear, that) when God makes choice of a Man to supply his own Room in Judging the People, and executing Vengeance, he cloaths him with his own Titles, puts his own name upon him, during the Time of his Magistracy. So that when God saith, Ye are Gods, the meaning is (saith the same Father) [...], I have conferred mine own Honour, Dignity, Order, and Name upon you; and therefore Judge you the People, as I my self would judge them.

2. He hath with his Name conferred his own Power and Authority upon the Magistrate; so that what he doth justly, In Ep. Rom. ser. 23. God himself doth by him. The Magistrate is [...], to use St. Chrysostomes words, stamped with Gods own Image, and therefore ought to exercise Gods own Power. Now this stamp or Image of God upon the Magistrate, is not barely that which is yet left of his I­mage stampt upon Man at the Creation, whereby he is enabled to Rule over the Fish of the Sea, and the Foul of the Aire, and the Beasts of the Field, Gen. 1. 28; nor bare­ly that part of it which sin defaced, and is new stamped again in the Regeneration which is the Image of his holi­ness, Ephes. 4. 24; but it is more then all this: It is the Image of Gods own Authority and superiority, and Go­vernment, [Page 11] not onely over Beasts (as the first;) or over the Bestial part (as the second) but over Men. So that whereas every Rational man hath so far the Image of God upon him, as to rule over the other works of Gods hands; and every Regenerate Man so far, as to rule over himself, and bring into subjection the carnal part, the Magistrate hath a more express image of God upon him, to rule over his Fellow Creature, man himself.

3. Beside his Name and Authority, God hath also communicated his own Throne, his own Tribunal unto the Magistrate; he takes him up into his own seat, and (as Pharaoh did by Joseph) makes him sit next unto him. Therefore is the seat of Judgement, called expresly [...] this place of the Holy, i. e. The place of God himself, Ecclesia. 8. 10. I saw the wicked buried, who had come and gone from the Place of the Holy. How­ever, Bad men may sometimes get up into it, yet the place is Gods place, and the Person that lawfully sits there, sits in Gods Room, and the Judgement is Gods Judgement, and the Vengeance he executeth is Gods Vengeance. As Jehosephat said to his Judges, Take heed what you do, for ye judge not for man, but for the Lord, 2 Chro. 19. 6. And so you see my second particular cleared, that though Ven­geance be Gods Prerogative, yet it is the Magistrates Duty.

Before I go further, give me leave to draw two Corol­laries from this second point.

1. As we have seen the Lawful power of Vengeance issuing down in an orderly way from the Throne of God; the supreme Magistrate receiving his Commission from Heaven, the Inferiour Magistrates from the supreme, and so downward to the lowest Ministers of Vengeance in a Kingdome: so 'tis all the Reason in the world, that [Page 12] the Account for Executing this Power, should ascend up­ward again, in the same line that it came down. viz. That the subordinate Magistrate should be accountable onely to the superior, the superior to the supreme, the supreme Magistrate on Earth onely to God, and God, being the su­preme both in Heaven and Earth, is accountable for his Actions to none. They that would set up a Plebeian Tribu­nal, to call their Betters to account, and Execute Vengeance upon their superiours, do endeavour (once again to set the Kingdom upon its Head, with its heels upward and then the next News you hear, 'tis fallen all along upon its Back.

2. The Magistrate, sitting in Gods stead to execute Vengeance, ought to behave himself like God, whom he represents; i. e. to do Justice without Passion, without Partiality, with Pitty and Compassion to the greatest offen­der. For thus God doth; Anger is not in me saith God, Esai. 27. 4. and when God is said in Scripture to be angry, 'tis but by an Anthropopathy, signifying onely Ʋl­ciscendi voluntatem, his will to punish. And God is not a Respecter of Persons; and God pittyes even those that he punisheth. Magistrates of all men should have nothing of passion or partiality, but very much of Pitty and Compassion in them. Asentence proceeding upon any partial or passio­nate account, is a Species of private Revenge, though it pro­ceed from the Mouth of a publick person. My Lords; Give me leave onely thus far to be your Monitor; The Venge­ance you execute is Gods Vengeance, & therefore execute it as God himself would doe, if he sate upon the Bench.

And thus have we traced this Fountain of Venge­ance from the Well-head in Heaven, through the streams of Magistracy, and hitherto 'tis clear and wholesome. But now, if we go lower, we shall find it presently no­thing but puddle and Filth; and that which was the Ma­gistrates [Page 13] Duty, as soon as it falls into private hands is the Peoples sin; which was my third particular, and comes now to be spoken to.

When the Disciples had taken offence against the Samaritans, for an Incivility offered to their Master and them, they would fain have interested God in their own passionate Quarrel, and called for fire from Heaven to de­stroy them. Aug. de ser. Dom. in mon. Luke 9. 54. But our Saviour sharply rebukes them, Animadvertens eos non amore correctionem, sed o­dio desiderare vindictam, saith St. Augustine perceiving that they did not out of Love desire their amendment, but out of hatred their destruction. The truth is, by that time God hath had his Portion of Vengeance, and the Ma­gistrate his, here is nothing at all left for any Private Christian in matters of Revenge; and therefore Dearly beloved Avenge not your selves; it belongs not to you up­on any Termes. And this Foundation of Doctrine being thus laid, it will be easie to discover the Principall Vices; which fight directly against the Text, and the Text against them.

1. All Rebellion, Sedition and Treason against the Higher Powers falls directly under the Condemnation of this Text. The rather, because this sort of Revenge doth not onely catch the sword out of Gods hand, em­ployes it against God himself in his substitutes and Vice­gerents, and thrusts Gods sword (as it were) in his own Face, so that this is a meer Giganto-Machy, a fighting of the Giants against Heaven; Cic. 3. de. Leg. in direct Termes a Theoma­chy, or fighting against God. Noster vero Plato Titanum è genere staiuit eos, qui, ut illi caelestibus, sic hi adversen­tur Magistratibus; Our Master Plato (saith he) doth derive their Pedigree from the Race of the Ancient Gi­ants, who resist the Magistrates, as they did the Gods. St. Chrysostome affirmeth the same in like words; He that [Page 14] obeyes not the Magistrate [...], Wars with God. And St. Paul, a greater Authority then both, in words to the very same effect, Rom. 13. Whosoever resisteth the power, B. Usher Ob [...]. sub. pag. 28. resisteth the Ordinance of God. Nor is it a slight observation of the late most Learned primate of Armagh, That the Greeks, though they spake the most copious Language under Heaven, wherein a skillful man shall ne­ver want words to expresse himself, yet as if they were defective here, do usually call Treason against Princes by the Name of [...], Impiety. The Jews go a step high­er and call it Blasphemy; both sins against the first Table. 1 King. 21. 13. Naboth did blaspheme God and the King. There's Blasphemy against the King, as well as against God. Which words, though spoken by men of Belial, against an Innocent person, yet (no doubt) they used the Ordi­nary Expressions of their Countrey. Take heed then of any such Private Revenge, which may carry you up to such a high Degree of Impiety and Blasphemy as to resist or speak evil of the powers ordained by God; Dearly be­loved, Avenge not your selves.

2. The next Degree of Revenge condemned in the Text, is that of Duells. A sin every way as ugly in the sight of God, as it appears full of Bravery in the eyes of some vain men; of whom we may use St. Basil's words, [...], He that doth best is the worst man. A way of Re­venge as injurious to common Equity, as to Christian Religion. For beside the injury it doth the Magistrate, in attempting to make him bear the sword in vain, (and in vain he would bear it, if every man might so revenge his own Quarrels;) besides the violence it offers to Justice, in making the punishment no way commensurate to the offence; for every petty affront, and inconsiderable Re­proach (which Seneca calls Injuriarum Ʋmbrae, the sha­dows [Page 15] of Injuries) is no lesse then Death, by the Duellers Law; I say, beside all this, this is the Danger that both the Combatants are involved in, that he that kills is an Actual, and he that is killed an Intentionall Murtherer. And much Fear there is, least St. Bernards words should prove too true Occisor bethaliter peccat, occisus aeternali­ter perit, He that kills, sins mortally, and he that is killed perisheth eternally. I know the great Objection is the Gentlemans Reputation. But certainly if they are Christi­ans as well as Gentlemen, the Christians Conscience would do well to be looked after, as well as the Gentlemans Credit; Or if they are too high-spirited to be Christians, that is, to forgive Injuries, and love Enemies, they were better renounce Christianity before they draw their swords, that our Religion may no longer be blemished with such bloudy sins. The truth is, I take every such challenge to be a kind of Defiance to Jesus Christ and his Doctrine; and I think the best way of answering it, would be in the words of the Christian, Maid to the Devil, when he tempted her to sin, Non possum, baptizata sum; I can­not do it, I am a Christian, and it is contrary to the Laws and commands of my Master Jesus Christ. It would be far a more noble conquest for men inclinable to this way of Revenge, to conquer their own unruly and unchristian passions, [...], said Plato; and Solomon a wiser then he, will give you the English of it, Proverbs 16. 32. He that is slow to Anger is better then the Mighty, and he that ruleth his spirit, then he that taketh a City. Consider, whether it be fit to forsake Christ, to serve un­reasonable mens Opinions; whether a man cannot be a Gentleman, unlesse he be a Murderer; and whether there be no way to maintain a Mans Reputation, but by going to Hell. Dearly Beloved Avenge not your selves.

[Page 16] 3. Another sort of Revenge which falls foul upon the Text, is Pulpit-Vengeance. We will set out the Mini­sters Tythe of the Sermon too. This ugly sin many times creeps into the Church, and sometimes it crawles up into the pulpit. For a Man that calls himself the Messenger of Jesus Christ, to take sanctuary in this place, where he may be sure not to meet with an Answer, to vent, his private passions against particuler persons, and make e­very petty Difference, betwixt his neighbour and Him his Text, is indeed a most unworthy peice of Revenge, and so altogether unbeseeming a Minister, that it is beneath a Man. And the provoked Person may justly reply in St. Jeroms words, Hoc non est me emendare, sed vitio tuo sa­tisfacere; This is not to benefit my soul, Hieron. Ep. 4 but to gratify thine own Revenge. And much more if he should endea­vour ob [...]iquely to insinuate into the People a dislike of their Governours, or to possesse them with prejudices a­gainst the Government. When men are perswaded that they cannot render to God the things that are Gods, with­out taking from Caesar the things that are Caesars, and that there is no way to pay the Corban, but by robbing the Exchequer, they are in Danger to mingle private Re­venge with their very prayers and Sermons. And when their Admirers are ready to cry out in the words of the Apostle, Yea what Zeal! perhaps it may more truly be re­plyed in the following words, Yea what Revenge! 2 Cor. 7. 11. I say not that any do thus, I hope they do not; I onely tell you, there's Danger least they should, and desire you that hear me that you would not; Dearly be-Beloved avenged, not your selves.

If I should now detain you longer, in prosecuting the more Brutish Revenge of Vulgar Tongues, and Fists, and clubs, with such like Lapithean encounters, I should but [Page 17] abuse your Patience. And therefore I shall stop here; and come in the last place to the wary countrymen, whose Vengeance lies under the shelter of the Law: and who will not stick to give a Fee to be taught a handsome way how to be revenged safely. And if he hath now a Tryall at the Assizes, he may perhaps by this time (if he takes so much Notice of Sermons) be willing to hear, whether it be lawfull in point of conscience to go to Law; and whether it be not a sort of private Revenge, for a Man to put his Neighbour to charges. Especially, when Christ saith,) Resist not evil, and the Apostle blames the Corin­thians for going to Law, 1 Cor. 6. 1. 2. &c.

1. In generall. That Christians may with a good Conscience implead each other before a Christian Magi­strate, may be sufficiently proved by a Reason drawn from the Text it self. Because this is not the Avenging of our selves, but a Referring of Vengeance to him to whom it belongs, viz: to God, in the Person of his Vice­gerent. There are two things in every considerable and just occasion of Law-suits, that is, the Injury, and to do good for evil; yet if the Damage he receives by it, either in his Estate or good name, be great, and such as he can­not well bear, he is not bound to remit that, but may seek for Reparations from the Magistrate, whose work it is. When therefore the Apostle blames the Corinthians for going to Law, the Reason is apparent in the very Re­proof; because they impleaded one another for every Triflle, before Heathen Tribunalls, to the Reproach of Christianity. And for that of our Saviour, Resist not evil, Bellarmine saith well, Bellar. de Laicis. l. 3. c. 13. (I wish he had never said worse,) Non Defensio, sed vindicta prohibetur; It is not Defence, but Revenge that is there forbidden; and that not all Revenge neither but that Quam privati Homines per se [Page 18] Exercere volunt, which private men would exercise up­on their own, account, without the Magistrate. And this (in a word) answers that old Heathenish cavil against the Doctrine of Christ, which St. Aug. con [...]s at large in his 5. Epistle [...] to Marcelinus. Marcel. ad Aug. Ep. 4 & Aug. ad marc. Ep. 5. The Objection was this Quod praedicatio atque Doctrina Christi Reipublicae moribus nullâ ex parte conveniat; That this Doctrine of Christi­anity (if it were received) would destroy all Civil Go­vernment, pull down all Tribunalls, and seats of Judica­ture; because it allowes nothing of self-defence, but bids turn the other cheek, and give the Cloak after the Coat, &c. All amounts but to this, That we must bear an inju­ry, if we cannot right our selves without doing another; but where the latter may be done, the other is not neces­sary.

If any one think that the Door is now wide enough, for every common Barretor, and Litigious Client to enter; I shall endeavour to set it at the just Distance the Scri­pture would have it stand; and then if your Causes be not too boistrous to get through it, Go on and prosper.

1. To make a Law-suit just in the Court of Consci­ence, it must be grounded upon a just cause. And there­fore I shall say to you, as Absalom (upon a more wicked design) said once to the People, onely with a little vari­ation; see your matters are good and right, for here are Men deputed of the King to hear you. 2. Sam. 15. 3. Take heed of vexing thy Neighbour, when thine own Consci­ence will tell thee without a Fee, that thy cause is naught and cannot be maintained but by Lying, perjury, and such like unrighteous Proceedings.

2. A just Cause may become unjust, by being un­justly prosecuted; and that either.

1. When it is prosecuted with Anger, Malice, or a [Page 19] Designe of Revenge. Say not, I will do so to him, as he hath done to me, Ambros Ep. 28. I will render to the man according to his work. Pro. 24. 29. Quae enim, virtus hoc a te fieri, quod in altero ipse punias? Saith Ambrose; For what vertue is it, for thee to do that thy self, which thou pretendest to punish in a­nother? This is nothing else but [...] a contend­ing who shall outdoe the other in Mischief. To avoid which, you must manifest all manner of Civility, Courtesy, and a Readiness to do good to him with whom the suit is, that it may appear it is not Revenge, but Reparations you seek after. When Julius Caesar had the Head of Pom­pey, his Mortal Enemy, presented to him, he wept and said, Non mihi placet Vindicta sed Victoria; It was not Revenge but victory that I intended. A shame for Chri­stians who cannot be content with Victory, unlesse they have also Revenge. 'Tis an excellent Rule for those that go to Law, sic certent causae, ut non certent Pectora, Let the causes contend, but let the men be Friends.

2. when the suit is purposely drawn out in length, stu­dio molestias exhibendi proxime, to exhaust the Purse, and tire the Patience of the Adversary. And indeed its a shrewd suspition, either of the Badness of the Cause, or the Malice of the Man, when he is willing to spin out the suit. By this means Innocence sometimes in a long chase is hunted out of Breath, and forced to fall down at the Feet of some mighty Nimrod. To avoid this suspition, you must be willing, with what speed you may to bring it to am issue: and then

3. Sentence pronounced must be received tanquam ex Tripode, or in Seneca's words, velut dimissa divinitus vox, without any murmuring, or repining, as if God himself had decided the controversy. It is a Rule in the Civil Law Res judicata pro veritate accipitur, A matter adjudged is [Page 20] presumed to be Truth. Nor is there generally any Rea­son to think otherwise. I know but one objection (sup­posing the Magistrate upright and conscientious) which carries any shew of Reason against it, viz.

Though God hath set the Magistrate in his own room, yet he hath not communicated his Attributed of Omni­science, and Omnipresence to him. And he being forced to see with other mens eyes, and here with other mens ears, it may be possible that there may be an Errour in Judge­ment, and yet no Fault in the Judge.

To which the Answer is easie. As far as the Law al­lows of Appeals, a Christian may with a good Conscience make use of them. This being still not a taking of the sword of vengeance out of Gods hand, but onely the Pro­vocation from the inferiour to the superiour Gods. S. Paul himself appealed to Caesar, when he could not expect ju­stice from the Roman Deputy, Act. 25. 11. But if at last the man should still suppose himself wronged (which would be almost an unreasonable supposition) he hath no other Remedy on Earth, but with Patience and Sub­mission [...]o commit his Cause (as our Saviour did, 1 Pet. [...]. 23.) to him that judgeth Righteously; to expect another Hearing in Heaven, where all Causes shall be judged o­ver again; and to remember, that though he be oppres­sed sine culpâ, yet it is not sine causâ as Aquinas hath it. Gods sees Faults enough in him to lay an heavier punish­ment upon him.

In such a Case (if such a Case may fall out) it concerns a Christian to reflect upon his sins, and amend his life, not to add another sin to the Heap, by reviling the Ma­gistrate or railing upon the Law. It is a saying in Tacitus, Habet aliquid ex iniquo omne magnum Exemplum; It is a difficult thing to make publick Laws, with so much cauti­on, [Page 21] but that they may sometimes redound to the preju­dice of some private persons. Ʋsher. Obs. of sub. P 153. The learned Primate gives us a considerable Instance; God himself made a Law, that at the mouth of two or three witnesses, a malefactour should be put to death, Deut. 17. 6. accordingly, Innocent Na­both was put to death upon the subornation of two false witnesses, 1 King. 21. 13. should that Law therefore be abolished? should nothing be determined by the mouth of two or three Witnesses? would not the Impunity of ma­ny Malefactors tend more to the Damage of the Publique then the casual punishment of one Innocent? I conclude therefore, when men either upon pretended or real inju­ry vent their spleen upon the magistrates and Laws, it's private Revenge, and utterly unbeseeming the meekness and Patience of a Christian.

And thus I have told you what you may do; let me, now in the last place tell you what I would advise you to do: for every thing that is Lawful, is not always expe­dient.

1. For small, inconsiderable wrongs, or damages, put them up, and bear them patiently. Forgive as you would be forgiven. God hath greater things against thee, then thou hast against thy Brother. Take heed then of taking thy Fellow servant by the Throat, for the odd penny least God score up thy Talents against thee, and deliver thee to the Tormenters, till thou pay the utmost Farthing, Mat. 18. 28. &c. Hearken to that advice of the Apostle, Eph. 4. 32. Be ye kind one to another, tender-hearted, forgiving one another, even as God for Christs sake hath forgiven you. And Col. 3. 13. For bearing one another, and fogi­ving one another, Lactant, if any man hath any quarrel against a­ny even as Christ forgave you, so also do yee. He hath done thee wrong; what then? Non minus mali est referre inju­riam, [Page 22] quam inferre; To Revenge is as great a sin, as to do an injury. When all is done, our Saviours advice is best (and if you will not follow that, you may pay dearer for worse Counsel) In your patience possesse you souls. Luke. 21. 19.

2. For those things that are of greater consequence, be ready to offer satisfaction, if thou hast done injury; to take it, if injury hath been done to thee. And embrace all e­quitable Termes of Reconciliation, nay rather recede something from thy Right, then foment a quarrel, that it may appear it is not thy Fault, if the Breach be not made up. Why do yee not rather take wrong? Why do yee not ra­ther suffer your selves to be defrauded? saith the Apostle 1 Cor. 6. 7.

3. Do nothing in Rash Anger against thy offending Brother. Lay aside passion, and first weigh both causes in the Ballance of discretion, with calm and sedate Affecti­ons, before you seek a Remedy, which may prove worse then the disease. 'Tis good Counsell which Solomon gives you, Pro. 25. 8. Go not forth hastily to strive, least thou know not what to do in the end thereof, when thy neighbor hath put thee to shame. Ira peccati Magistra est, saith Am­brose; Anger is the Mistrese of sin; and Revenge is the Hand-Maid of Anger; and the next word you hear from an Angry man, is, I'le be reveng'd. Yea, but hear what Seneca (a Heathen man) will tell thee, Inhumanum ver­bum est Ʋltio; Revenge is a Brutish, barbarous word. If Dogs and Beares could speak, they would talk of Revenge just as you do. One said well, There is no such Injury as Revenge, and no such Revenge as the contempt of an inju­ry.

4. Fortify your souls with Rational and Scriptural Ar­guments, against that intemperate and exorbitant passion [Page 23] of Anger and Revenge such as these, which I shall but mention.

1. It's Discovery of much Impotency and weakness of Judgement, to be so transported Invalidum omne na­tura querulum est; Senec. The weaker any thing is the more que­rulous ever. Children, and old, and sick people are most apt to be angry.

2. It degrades the Noble, Reasonable soul, and turns it down into the Rank of the most malitious and Raven­ous Beasts. Anger and Revenge in a Man, is the same saith Basil that poyson in a sepent. Now a venemous Beast doth not onely do hurt by his poyson, but is provoked and stir­red up by it to do hurt. So is Anger and Revenge in a man; it doth not onely enable him to do mischief, but pro­vokes him to it.

3. It fetcheth coales out of Hell, to kindle a Fire in the Heart, and the Devil comes along with it, to blow those coals. so t [...]at if you give not place to wrath you must give place to the Devil, to that Devil of Revenge, Eph. 4. 26. 27. which if once admitted, will set the whole course of Nature on fire of Hell, Jam. 3. 6. Such sober considera­tions as these (if timely applyed) may happen to charme that evil spirit of Revenge, and cast him out, before he hath taken the full possession of the soul.

5. Imitate the Examples of the best and wisest men, who have looked upon nothing so irrational as Revenge nothing so noble as Forgiveness. What Revenge do you think, that pious Barnard did wish to the worst Enemies he had in the world? Bern. ser. 63. sup. Cant. Ʋtinam omnes adversantes mihi sine causâ ita capere possim, ut Christo eos vel restituam, vel ac­quiram. He wisheth this Revenge to all his causeless e­nemies, that he might be an Instrument to restore them, or win them to Christ. That indeed is the right Christian Re­venge, [Page 23] which our Saviour Jesus-Christ hath taught us, not onely by his Precept but Example too, viz. to wish well and do well to the worst enemies we have.

6. Last of all, if Scripture and Christian Examples will not prevail, learn this lesson, and be ashamed, even of Heathens and Turkes. of Julius Caesar it is reported, Quad nihil oblivisci solebat, nisi injurias, that he forgat nothing but injuries; he had an excellent memory for any thing else, but injuries and shrewd turns he could not remem­ber. Nay the very Turkes themselves (they say) when they see their Fellows quarrelling, or fighting, or reviling one another, will reprove them thus; what, a Musselman do so? fie upon't 'tis enough for a Christian. And fie upon us indeed, that we have given them such occasion to speak thus of us. While we are Turks one to another, we may fear least God should make the Turk a Turk to us all. If we give them occasion thus to Reproach and blaspheme Christ, it is but just if Christ, give them occasion to ha­rasse and lay wast Christendome. God Almighty power down his holy spirit among us, that we may live in Love and Peace, and the God of Love and Peace may be with us; to which God of Love and Peace, Father, Son, and Holy Ghost, be all glory and praise &c.