Moderation: Which feems to have been the Fault of the Jews of Old, who, by the Law of Retaliation, thought they might exact any thing; an Eye for an Eye, or a Tooth for a Tooth. The other is, of the Anabaptifts and Socinians; who fo extol the Law of Charity, as not to allow any place for the Vindication of Injuries; not permitting it either to private Perfons, or publick; and fo taking from the Magiftrate both the Right and the Ufe of the · Civil Sword.

THESE I take to be Extreams; and that the Truth lies between them, which I suppose is, That publick Vindication of Injuries is not only lawful, but neceffary; fo far from being against Charity, that it is a great Inftance of it, and required by it: For, without this there would be no living, and Human Society could never ftand. But as to private Vindication of Injuries, that which we more especially call Revenge, this I fhall readily allow to be utterly unlawful, and fo make appear upon these Grounds. First, Because Vengeance is proper to God, and therefore to be committed either to him, or elfe to those whom he has impowered, who are therefore ftyled Gods. Secondly, Because Vengeance is an A&t of Judgment, and confequently a publick Act, and therefore not to be exercised by a private Perfon, who also must not be allowed to be a Judge in his own Caufe. Lastly, Because Vengeance cannot belong to them, by whom the Ends of it can

not

not be obtained: But now, by a private Hand they cannot, as may appear by confidering what these Ends are; which I fuppofe to be chiefly thefe Three; To amend him that is punished, To better others by his Example, and To procure to the Injured Party, and others, Security for the future. But now private Revenge reaches none of thefe Ends. For, Firft, It does not amend or reform the Adverfary, but rather provokes him farther. Nor, Secondly, does it tend to the bettering of others, but rather corrupts and fcandalizes them by an ill Example. Nor, Laftly, does the private Avenger procure Safety either to himself or others, but rather Danger to both; and to himself Vexation and Trouble for the prefent, and Fear for the future, left his Enemy should revenge himself again. Private Revenge therefore is univerfally to be condemned, as utterly unlawful, and altogether inconfiftent with the Duty of Chriftian Meekness.

But

AND thus have we ftated the Measures of this Vertue, in its more general Cafes. this is a thing that needs to be inforced, as well as explained. Confider therefore, First, That God has exprefly forbidden us all undue Anger, and has prescribed the contrary Offices of Charity and Meeknefs. Confider again, that all Injuries befall us by God's fpecial Providence, and may, if we hinder not its Course, turn to our greater Good. Confider again, that God ufes an incredible Patience and Long-suffering

to

toward the worst of Men, and particularly towards our felves; by the former setting us an Example of Lenity, and by the latter making

it

very reasonable for us to follow it. Confider again, that all Vengeance belongs to God, who has faid, Vengeance is mine: And that therefore, he that avenges himself, affumes the Part of God; yea, withal, of a Judge, of an Accufer, of a Witness, and of an Executioner, all at once; against all Senfe and Reafon, Equity and Juftice. This may be confidered with reference to God.

THEN, again, as to our Neighbour. Confider, that he is nearly related, both to God, and to our felves: To God, as made after his Image; and to our felves, as caft in the fame Mould with us, and. partaking of the fame common Nature. Confider again, what we would have done by our Neighbour, to our felves; and how reasonable it is that we fhould do the fame to him. Lastly, Confider what we have already done to him; whether we have not been guilty of the fame, or greater Injuries towards him, than those which we fo warmly refent from him.

THEN Lastly, With reference to our selves. Confider, Firft, how much by our unjust Anger we expofe our felves to the juft Displeasure of God, who, by his Son, has told us, that Whofoever is angry with his brother without a cause, Shall be in danger of the judgment, Mat. 5. 22. Confider again, That we may eafily, and do

often

often mif-interpret Men's Minds and Intentions by their outward Demeanour; and think our felves affronted by them, when there is no fuch thing intended; and that therefore, even upon this Account, it is very reasonable we fhould be flow to wrath. Confider again, How much causless and intemperate Anger unfits us for all the Parts of Divine Worship, which can neither be well performed by, nor will be accepted from a Heart flaming with this ftrange Fire. And therefore, fays the Apostle, fpeaking of Prayer, 1 Tim. 2. Lifting up holy hands, without wrath; implying, that a Vacancy from Wrath is a neceffary Qualification for Prayer. To which purpose it is very confiderable, that when King David would have erected a Temple for the publick Worship of God, though a Man otherwife of a fweet and gentle Difpofition, and only accidentally, and innocently too, engaged in Circumftances of Anger and Contention; yet he was refufed, and the Work impofed upon one not of a more meek Spirit, but only of a calmer and more ferene Life. And if God would not accept an House of Prayer from a Man of a Military Way and Character, much less will he accept thofe Prayers which proceed from a Soul difturb'd with Anger. Confider again, How it unfits us for the Bufinefs of our Calling, how it hinders the free Exercise of our Thoughts, how it prejudices our Health, difturbs the Tranquility of our Minds, renders us odious and uneafie to all a

bout

bout us; in one word, how utterly it unfits us, both for enjoying our felves, and from being delighted in by others. Confider, Confider, Laftly, to what mean and fordid Principles within us this Paffion owes its Rife; fuch as Pride, Selflove, vain Curiofity and Sufpicion, rafh Credulity, Negligence and Inadvertency, Ambition, Luft, Envy, and the like. So that, besides its own proper Illness, 'tis farther to be detefted upon the Scandal of its Parentage.

HAVING thus far difcourfed of the Duty of Meekness; First, By fhewing what it is. Secondly, By fhewing that it is a Chriftian Duty. Thirdly, By ftating the general Measures of its Obligation. And Lastly, By propofing fuch Confiderations as may recommend its Practice. I come now briefly to discourse of its Bleffedness; which may also ferve as another diftinct Confideration to inforce the Practice of it. Blessed are the meek, fays our Saviour, for they shall inherit the earth: The only Beatitude which has a Temporal Promise annexed to it; wherein our Lord feems to imitate Mofes, who in his Law had also one Commandment with a Temporal Promife. And there feems to be great Refemblance between them: One is, That thy days may be long in the earth; and the other, They shall inherit the earth. Here therefore we are to do two Things: First, We muft enquire into the Senfe and Meaning of the Beatitude. Secondly, Into the Truth of it. That is, We mult Firft enquire, What is meant by

the