ftand, by giving place unto wrath, the withdrawing out of the way, and leaving our Enemy to be angry alone; forbearing to heap new occafions of heightning the Difference, and fo conftraining his Paffion to cool and go out, for want of fresh Fewel to keep the Fire in. But when, to that Quietnefs and Composure of Spirit, we add the nobler and more heroick Virtues of Love and Mercy; when we feasonably relieve the Extremities and Afflictions, which, measuring others by himself, he had reafon to expect, we fhould have infulted over, and rejoiced in. This, like the Fire ufed by fome Artificers in preparing of Metals, cannot fail to make the hardest Heart give, and relent, And thus our Meeknefs and Charity recommend themfelves, by the very fame Confiderations, that run Men upon Fury and Revenge. The Defign common to both is, to get the better of your Enemy: The Difference between them this; That Violence is not only finful, but generally unfuccefsful; but Sweetnefs and Humanity are both innocent, nay highly virtuous; and alfo fo well fitted for this end, that, in the nature of the thing, one can fcarce conceive it more than barely poffible, that it fhould ever be difappointed.

But, in regard this Text is brought hither from the Old Teftament, and therefore most reasonably interpreted, by the Idioms in common Ufe there; and, in regard Coals of fire are generally made ufe of, to denote fome very fevere Effects of God's Wrath, upon the Perfon on whom they fall; therefore Many have fuppofed That to be the proper Importance of this place alfo; and the Wrath to be given place to, that of God, to whom we should referve the Punishment of them that injure us. Thus St. Chryfoftom particularly, though feeming chiefly to favour the former Conftruction, does yet incline to think, this might be an artful Conde

In loc. Tom. 5.
Orat. 46.

fcenfion

scension to Mens Infirmities. So making the Apostle in effect to fay; Better it were, that you should utterly lay all Thoughts and Defires of Revenge afide; but, fince that is a Perfection of Virtue, not to be expected from All; know, that even thofe Defires are more likely to be fatisfied this way, than the other. For, the lefs you meddle in your own Quarrel, the more God will affert your Right. And if your Kindness does not bring an Enemy over, his Crime is the more inexcufable, and his Punishment will be aggravated in proportion. So that, did angry Men confider at all, they would forbear avenging themselves, as the proper Course of expofing their Enemy to a fharper and more mighty Revenger, than it is poffible for Them, or any other Creature, to be.

But, Can it then confift with the Defign of the Apostle, or with the Temper of Chriftianity, to do Acts of Charity with a fpightful Intent, and, under the Mask of Kindness, to work the greatest Mischief? Were not the Cruelty of letting an Enemy starve in his Extremity, more defirable to Him, more fair and ingenuous in it felf, than fuch a treacherous Relief? And can it become Them, who are commanded to love those that hate them, to contrive, or fo much as to comfort themselves with the profpect of, their more certain Ruin? By no means moft affuredly. We must lament, and pray, and strive against this Confequence. We must not delight in, we muft not, without Horror and ferious Concern, think upon, that Indignation, which our bitterest Adverfaries treasure up to themselves, by their hardness and impenitent Heart. Their Eternal Sufferings cannot, upon any Terms, be matter of juft Satisfaction; nor their Temporal, in any other respect, than that of tending to their Humiliation, and effectual Reformation; to the change of their Minds and Methods, and preventing their blacker Guilt, and forer Punishment hereafter. And with thefe Limita

2

tions

tions it is, that we are to understand the Judgments of God called down upon their Enemies, by David, and other holy Men. With thefe, I fay, Where they fpeak of their own particular Cafe; And not with a Spirit of Prophecy. For then they speak of themselves and their Adverfaries, in a far different Capacity, as Types of Christ, and of his Perfecutors. In a word, we muft do all we can, by Forbearance, Long-suffering, and Gentleness, to reclaim and reconcile our Enemies. But if they still continue fo implacable, that Their Profperity and our Safety can no longer ftand together, we then are permitted to wifh, and endeavour, and to bless God for, thofe Sufferings, which their Perverseness hath rendred the only means, for Our Security and Prefervation. And thus the giving place to our Great Defender's Wrath, may become a Duty, truly meek and Chriftian. Thus the Coals of Fire, (of which their Rancour is the proper Caufe, our Charity, our Patience, but the accidental Occafion, of Heaping upon their Heads,) may be a very innocent Subject of Confolation, and Joy to us.

3. The Third Motive, urged here against Retaliation of Injuries, hath a more direct Reference to our Selves, and is included in thofe laft Words of the Chapter, Be not overcome of evil, but overcome evil with good. When Men contend in mutual Affronts and Ill-turns to one another, the thing Each aims at, is to come off Conqueror at laft. But in fuch Cafes Both are disappointed, because in truth Both are fubdued. For there is One Point, which every Man is ftrictly obliged to be jealous of; and while this is maintained, his Honour cannot fuffer. For, What is Honour, truly understood, but a Greatnefs of Mind, which fcorns to defcend to an ill and a bafe thing? So long then, as our Virtue continues unblemished, and Confcience cannot reproach us; we are always fuperior in the Combat. But, when Reafon and Religion give ground, and Paffion gets the

upper

upper-hand of thefe; our Impotence betrays it felf, and we are beaten from the Post, which it was our Duty, upon no Terms, to give up. It is not the Voice of the Christian only, but of all Philofophy in general, that true Noblenefs of Spirit is better feen, in defpifing, than in returning Injuries; in a conftant Tranquillity of Temper, than in Rage and Refentment. And the modern Men of Honour, with their falfe Notions, would, by the best and wifeft of the Ancients, have been exploded and difdained, as the weakest, most defpicable, and poor-spirited of Wretches. So much more neceffary a Confideration it is, what may be fit for Us to do, than what may be just for Others to fuffer. So much indeed a greater Vexation it is to any Enemy, to rob him of the pleasure of disturbing us; to fhew how much we flight, and are above, his impotent Malice; than to give our Selves, and Him, the trouble, of paying him never fo home in his own kind. So much more likely, to put an end to his fruitless Attempts of making us uneafy; which is the Sense of overcoming Evil with Good. For no Man loves to run his Head against a Wall, or be always labouring in vain. But especially, fo much more to our own Security and Advantage, who are fure to continue impregnable, while we retain our Temper and our Virtue; while we keep the Reins of Paffion in our own Hand, and insure to our felves an Almighty Protector, not only to take our Part at prefent, but, which is better ftill, to reward and crown us for striving lawfully, even when fuffering wrongfully.

And fhall I need to fay now, that all these Duties follow naturally upon our Union into One Body in Christ? Where is the Tenderness, the mutual Amity, the Care and Pity, due to those Parts, whofe Weaknefs hinders the discharge of their refpective Offices, between Men, who call themselves Members, but contradict that Profeffion, by fpighting, and grieving, and

tearing,

tearing, and devouring one another? Where the Cor-refpondence with, where the Obedience to, that Head, who hath commanded us to love our Enemies, who was continually doing good to his Enemies, and fo far from being taken off by thofe Provocations they did, by all that their most enraged Malice could, give him, that at last he willingly died for his Enemies; who now ftands at the Right-hand of God, interceding for his Enemies; whofe merciful Providence fuftains his Enemies; and who is ready to receive, and embrace, and fave his Enemies to the uttermoft; who courts them, and offers Reconciliation, notwithstanding the great, the daily, the numberlefs Offences. repeated boldly, prefumptuously, maliciously, against him? This is our Pattern. And if we do not follow it, he will not be to any faving purposes, our Head. This is his Spirit, which they who have not, are not of his Body; and They, who are not of that Body here, do hope in vain to be reckoned of it hereafter. Of fuch Importance is it, that we lay this Relation to Heart very attentively, and give all Diligence to answer the several Engagements it brings us into. it brings us into. To which End, that my Discourses upon this Subject may in fome measure conduce, I fhut the whole up with a Prayer, taught us by our excellent Church, and very pertinent to the matter we have in hand:

Almighty and everlasting God, by whofe Spirit the whole Body of the Church is governed and fanctifiSecond Coll. for Good-Friday. ed; Receive our Supplications and Prayers, which we offer before thee for all Eftates of Men in thy Holy Church, that every Member of the fame; in his Vocation and Ministry, may truly and godly ferve thee, through Jefus Christ our Lord. Amen.

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