Peace and Profperity of whole Nations, and bringing them to Destruction.

Great and numerous Societies of Men, fuch as this Nation is, cannot eafily be dif folved without inteftine Divifions, and fuch are always the effect of malicious Revenge. In this manner we fhall find almost all the great Societies of the World to have been broken, when they have divided into two or more Parties, and those continually practifing upon each other, under pretence of preferving the religious or civil Rights of the Country, against the Invasion of the other; and as each prevail, employing their Interest and Power, not to the upholding of the Religion or Laws, but to the Ruin or Vexation of the others.

I will not apply this to our own Nation, or bring any Instance from our Times, left I fhould be thought to engage in any Party: But if we call to mind the Hiftory of the Jews, we fhall find many Examples of fuch malicious Revenge covered under fuch fpe

cious Pretences.

Thus when the Jewish Magiftrates refolved to take away our Saviour's Life; they put on a mighty fhew of Zeal for the publick Service, and accufed him to the Roman Governor, as an Enemy unto Cafar: Although themselves indeed cared fo little for Cafar, that they had at that very time formed the Design of a general Rebellion against him, as appeared fhortly after. And when

this Rebellion broke out, and the People unanimously attempted to caft off the Roman Yoke, and recover their ancient Liberty; the most bloody and wicked part of them, took upon them the name of Zealots, and under pretence of extraordinary Concern for the publick Intereft, and punishing the fecret Favourers and Friends of the Romans, murdered or robbed every Man his private Enemy; and by this Division made a way to the Arms of the Romans, who without this Advantage could not eafily have overcome that populous and refolute Nation.

Thefe Confiderations ought to divert Men from a refolved Profecution of Revenge; and much more thofe Arguments which might be drawn from the Scope or Design of the Christian Religion, might produce this Effect, if we could perfuade our felves, that Men did in earnest believe the Truth of it, and fubmit to it. But when almost every Man pleads in exemption from the Obligation of it, in all Commands which oppofe his peculiar Paffions; when little befide the Pretence of it is left among us, and even that Pretence continued, not out of Reverence to Religion, but because it is ferviceable to fecular and mean Designs, we cannot but defpair of prevailing with the greater part of Men therein. However, we must declare, that nothing is more contrary to the Spirit and Defign of Christianity than to study Revenge, to continue Hatred and

Animofity

Animofity without end, and never to forget nor forgive an Injury. Such a Conduct is directly oppofite to the Doctrine and Example of our Lord; and however covered with fpecious Colours of wonderful Zeal, or Purity, or Affection to any Party, will be no lefs damnable in a Chriftian, than Idolatry in a Heathen.

Lastly, if neither the Reason of the thing, nor the Divine Prohibition, nor the regard of publick Security concerned therein, nor the direct oppofition of Christianity to it, can draw Men from the Love of Revenge;" yet at least it cannot be denied, that the af furance of God in the latter part of the Text, Vengeance is mine, I will repay, hath taken from them that common Pretence beforementioned, of Zeal for the fatisfaction of Justice, left if Revenge fhould not be inflicted, the Guilt of any Sin fhould escape unpunished.

This therefore God hath fully provided for; who as he is the fupreme Lord of All, and Judge of the whole World, cannot be fuppofed to fail fo far in the Distribution of Justice, as to permit any Sin to pass unobferved by him, neither expiated by Repentance, nor attended with Punishment; and hath moreover obliged himself by Promise. to revenge the Injuries offered to his faithful Servants; and that (as our Lord faith he will do, although he bears long with them, Luke xviii. 25. VOL. II.

X

It

It would be unreasonable to expect that his Punishments fhould always be inflicted on the unjust Aggreffor in this Life; nor hath he promised any fuch thing. The Place in Deuteronomy referred to in the Text, in the Original runs thus: To me belongeth Vengeance or Recompence in time, or to be executed in due time. It cannot be expected, that his Punishments should always immediately follow the Commission of every Crime or Injury, unless we defire the World should be in a manner difpeopled, and become a Theatre of dreadful Tragedies. It is fufficient, that he hath ordinarily fecured us from the more disquieting Injuries of unjust Men, by the Commiffion which he hath given to the Civil Magistrate to revenge them in his ftead. And if he fhould fail in the execution of his entrusted Office; we are not fo confiderable, as fingly to deserve an extraordinary Interpofition of Providence in behalf of us. defire this Revenge fhould be extended yet farther, and should punish in this Life, and for our fakes even the Guilt of Injuries offered to us, we manifeft an inhuman Difpofition of Mind, delighting in the Miseries of other Men.

If we

God hath promifed indeed as a benefit to his faithful Servants, that he will revenge the Injuries offered to them. But if this Revenge be taken in this Life, the benefit confifteth not in the Pleasure arising from

the

the fuffering of Enemies, but either in the Enjoyment of temporal Peace fecured thereby, or in the perfuafion which good Men may thence conceive, that they are beloved by God. If the Revenge be taken in another Life, the Benefit confifteth wholly in the latter. For far be it from the Spirits of good Men now in Heaven, who were inju red by bad Men when alive, to take delight in the Torments of the damned, because they were once their Enemies; and far be it from us to enhance the Joys of Heaven by fuch unworthy Confiderations. Complacency in the Sufferings of other Men, which is to be found in all Revenge properly fo called, can find no place in Heaven; and that it may find no place on Earth, may this Difcourfe conduce.