—Quippe minuti

Semper & infirmi est animi exiguique voluptas

Vltio, continuò sic collige, quod vindictâ

Nemo magis gaudet quam foemina, &c.

I have the rather mentioned several of these Sayings out of the Heathen Writers, in confirmation of what before I asserted, That Revenge is a sin against the light of Nature, and that the rules of Philosophy are not in this kind so defective as some have suggested.

4. Cruelty: This naturally follows from the other. The less confidence any one hath in his own courage, the more rigorous and severe must he be in taking the advantages which he hath against another. Vltio est aestus & fervor animi turbidi, & mentis efferatae. Revenge is the aestuation of an enraged mind. ‘Tis styled humana feritas. It transports a man to savageness and ferity. Upon which account it is that Civil Wars are of all others the most cruel, because they are commonly managed by the dregs of the people, such kind of persons as have no true generosity, which renders them fierce and cruel.

5. Cowardice: This likewise is an usual concomitant of the other. Nothing is more natural to men than to make themselves the rule and measure whereby to judg of others. And therefore it cannot be but that such persons must be very obsequious and timerous towards all such as are above them, out of an apprehension of what they themselves would do upon the like advantage. Such persons as are usually most fierce in asserting a Cause when it hath prevailed, are usually least serviceable and couragious in vindicating of it when it is low. Vltio est desperationi proxima, etsi videri vult fortitudo. It puts on the disguise of gallantry and courage, which cannot bear the least shadow of dishonour, but it proceeds from no better a ground than timerousness and despair. All kind of Insolence and Tyranny whatsoever being founded upon fear and cowardice.

6. Ingratitude: The very same unworthy temper and base principle, which makes revenge seem an ease, will make thanks seem a burden. That which aggravates injuries will diminish kindnesses. He who is ready to account every wrong intolerable, will be apt to esteem every favour a due debt.

Add to all this, that ‘tis a sin which will indispose a man for the duties of piety, render our services unacceptable, put us into an incapacity of having our sins forgiven, or so much as expecting or praying for it.

Besides that it will render a man feared and hated of all kind of persons whatsoever, as being accompanied with a train of such vile concomitants as I have before mentioned. He who wrongs one doth thereby threaten all whom he hath power to hurt. And ‘tis too true a saying, Oderunt quem metuunt, Men hate those whom they fear.

But amongst all others this vice is more especially hateful in four sorts of people (as a certain Author hath observed.²)

1. In men of power and authority; whose proper office it is in a legal regular way, to execute wrath upon evil doers, and to vindicate others from injury. If they become guilty in this kind themselves, they commit murder with the sword of Justice, they transform themselves from Gods to Devils, and become wickednesses in high places.

2. In such persons as have been obliged by acts of kindness and friendship, which adds a peculiar aggravation to revengeful injurious dealing. Had it been an enemy that had reproached me, then I could have born it; or if he that hated me had lifted up himself against me, I would have hid my self from him: But it was thou my friend and my acquaintance, Psal. 55, 12, 13.

3. Professors of Religion; who are under the highest obligations and restraints from offending in this kind, Gen. 20.11. when Abraham came to a place where the fear of God was not, there was no kind of injurious dealing but he thought he might expect from them; but to meet with this from such as make profession of Religion, must needs have in it this aggravation of a surprizal and disappointment, as being so directly against the principles they pretend to.

4. Such as are Poor, Prov. 28.3. A poor man that oppresseth is like a sweeping rain which leaveth no food. Such an one is most like to be violent and rapacious, because of his necessities. And yet ‘tis directly against his interest, as being most liable to suffer by such dealing himself.

5. To which I may add a fifth sort, namely, such as have but lately received any signal deliverance or mercy themselves, to whom their Lord hath freely remitted ten thousand Talents, for them immediately after to be rigorous with their fellow servants in exacting an hundred pence, hath in it a great unworthiness and incongruity. Such as have but lately experimented what a suffering condition is, and can tell with what inward vexation and regret of mind they were affected at the hard revengeful dealing of others towards them; for such men to endeavour to bring others into the same state, the evil whereof they have so lately tasted, hath in it a peculiar aggravation.

6. The third and last particular to be insisted upon, is to quicken and excite men unto a greater degree of watchfulness over themselves in respect of the temptations to this vice for the future. I have urged several arguments to this purpose already. To which I shall add some few other Considerations by way of Motive.

7. To be ready to pardon and forget injuries is an argument of generosity and greatness of mind, Prov. 16.32. He that is slow to anger is better than the mighty; and he that ruleth his own spirit than he that takes a City. ‘Tis one of the properties whereby the Philosopher doth describe a magnanimous generous man μεγαλόψυχος, οὐ μνησίκακος, οὐδὲ πικρός,³ that he is not any deep resenter of injuries, nor is he vindicative of them. ‘Tis from the same root that a man is made benign and grateful to friends, which renders him gentle and exorable towards enemies. And though it be a noble generous thing to contend in benefits, not to be outdone in kindnesses; yet not so in injuries. Illic vinci turpe est, hic vincere. That man hath the greatest mind who can subdue his enemies by suffering and forgiving, and those are the most ingenuous conquests which are made over the minds and affections of men by kindness. According to that old Motto, Nobile vincendi genus patientia. Nothing renders a man more venerable and amiable than this readiness to forgive. As for such cases wherein ‘tis not safe to pardon, there the exacting of due punishment is not cruelty but just severity, and a political virtue: But when there is no such publick danger, when there may be any hopes of winning and obliging men by kindness, ‘tis not then only less profitable but likewise less glorious to pursue them with punishments. How do we reverence the memories, and rise up at the mention of the names of such persons as have in former ages been famous for their Clemency and Indulgence? Camillus, Aristides, Socrates, and Caesar, of whom ‘tis said, that he was in Vlciscendo lenissimus, (Sueton) apt to forget nothing so much as injuries. And Cicero no great lover or flatterer of him, tells him, Nil habet nec fortuna tua majus, quam ut possis, nec natura tua melius, quam ut velis, conservare quamplurimos. That herein did consist the true greatness of his fortune, that he was able, and the goodness of his nature that he was willing to shew favour to his Adversaries. And on the other side with what horrour and aversation do we think of such as have been full of fierceness and immanity.

8. A Second particular I would suggest, is, That we would consider what difference there is, betwixt the advantages to be acquired by Revenging and Pardoning of Injuries.

By occasioning some hurt and damage to an Adversary we may procure some satisfaction to our own private particular passions. But on the other side, his prosperity and virtue will redound to the publick advantage.

The pleasure of revenge is but short and momentany; that which ariseth from the conscience of honest and worthy actions is lasting and permanent.

By revenge a man is but even with his enemy, but by pardoning he is superior to him.

He that suffers injury is but assaulted; but he that studies revenge is overcome. Be not overcome of evil.

Men are very averse from yielding to their Adversaries, but he that hath a revengeful mind, doth that which is much worse, he gives place to the Devil, Ephes. 4.27. who may be said to subdue us when he doth by his instruments provoke us to this sin.

By Revenge we may perhaps endamage our adversaries estate or body, but we do withal thereby hurt our own souls; whereas by pardoning and relieving him we do that which will be advantageous both to him and our selves.

‘Tis made a question amongst some, Which is most eligible, whether to have one friend more, or one enemy less? Whether to add to our help, or substract from our opposition? But without all scruple it must needs be more desirable, to effect both these, namely, both to get one friend more and one enemy less. Which can only be done by subduing them with kindness.

3. Though this be a duty always seasonable as to the habit, yet it is more particularly necessary as to our exerting the acts of it when we approach before God in any solemn duty.

The duty of Prayer, men must lift up holy hands without wrath, 1 Tim. 2.8.

Hearing the Word, Receive with meekness the ingrafted word, Jam. 1.21.

Particularly the Lords Supper, which is therefore styled a Communion, because of that mutual love and agreement which it supposeth amongst those that partake of it. There was a strict prohibition of Leaven in the celebrating of the Passover, and what was thereby signified the Apostle may inform us, where he speaks of the leaven of malice and revenge, 1 Cor. 5.8. Mat. 5.23. If thou bring thy gift to the altar, and there remembrest that thy brother hath ought against thee, leave there thy gift, and go first be reconciled to him. Though Sacrifices and Oblations were a duty of the first Table, and one of the principal parts of Religion, yet without this fraternal love and forbearance, it will not be acceptable. And ‘tis in vain for men to pretend to acts of Piety, who are negligent in duties of Charity, and God will have this kind of mercy rather than sacrifice. The Apostle tells us that the giving of alms is a sacrifice of a sweet smelling savour, Phil. 4.18. And yet in another place he tells us, that though a man should give all his goods to feed the poor,⁴ yet without this charity it would profit him nothing. So necessary is this to the rendring of our persons and services acceptable.

For the better observance of our duty in this particular be pleased to take notice of these few Directions.

1. Labour to see the hand of Providence in every evil that befalls you; this will take us off from revengeful thoughts against the instruments of our sufferings. This was that which made Iob so patient, Iob 1.21. his ascribing the losses he had by the Sabeans and Chaldeans to Gods Providence. (2 Sam. 16.11) And so David when Shimei railed at him, pacified himself with this consideration, The Lord hath bid him.

2. Labour to get a true sense of your own sins and great unworthiness. Where sins lye heavy, injuries will lye light. The more humble any man is the less revengeful will he be.

3. Be very cautious to prevent the rising, or however to suppress the growth of anger, Let not the Sun go down upon it. That which is but anger when we go to bed, may rise up malice.

4. Consider that there are no kind of injurious persons but upon cool deliberate thoughts, we may find sufficient reason not to revenge our selves upon. Aut potentior, aut imbecillior, laesit: si imbecillior, parce illi;⁵ si potentior, tibi. If he be much your inferiour, spare him out of charity and generosity; if more potent, spare your self out of wisdom. Is he a profest enemy? he doth but according to his kind. Have we deserved it from him? he gives us but our due. Is he a good man? we should forgive him because God doth. Is he a wicked person? we may well forbear him, considering that dreadful vengeance he is exposed to from God, both for that and all his other sins. Is he a friend? we should the rather submit to some injuries, because we have received former kindnesses from him.

It was a desperate speech that of Cosmus Duke of Florence, Though we read that we are commanded to forgive our enemies, yet we no where read that we are commanded to forgive our friends. Whereas this follows à majori, if enemies much more friends; for that very reason, whereby Iob did humble and appease all impatient thoughts, Shall we receive good from their hands, and shall we not receive evil? So that I say there is no kind of provocation we can meet with, but may afford some ground or occasion for our forgiving of it.

I could not think of any fitter subject with which to take my leave of this place than those that I have been lately insisting upon, concerning Gentleness and Moderation, mutual forbearance and forgiveness of one another; which are so universally seasonable for all times and places, of such general advantage both as to publick and private welfare, so peculiarly suited to the main drift and spirit of the Gospel. And I should esteem it for a very great happiness and success if I might be any ways instrumental to emancipate the minds of men from those narrow and fierce principles whereby they are so easily apt to be provoked to keenness and severity one against another, to the disturbance of Society, and the taking men off from the quiet and comfort of their conditions.

The Scripture tells us that ‘tis this virtue which I have now been exhorting unto, that must render us perfect as our Heavenly Father is perfect; that must raise us up unto the highest and nearest resemblance unto the Deity; that must promote our inward comfort, and our outward peace. And therefore I cannot more fitly shut up all than with that Valediction of the Apostles with which he concludes his Second Epistle to the Corinthians.

Finally, Brethren, farewell: Be perfect, (2 Cor. 13.11) be of good comfort, be of one mind, live in peace, and the God of love and peace shall be with you.

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← Sermon 14 · Contents

Footnotes

1. Robinson’s Essays. ↩

2. Robinson’s Essays. ↩

3. Ethic. 4. ↩

4. 1 Cor. 13. ↩

5. Sen. de Ira. ↩