First therefore take notice, that there is in all a cursed proneness to do things by way of revenge: Insomuch that there is not 1one in a thousand that doth rise up in practise to this excellent way, and rule of patience. The Heathens, they thought to revenge our selves was lawful: Thus Tully, It is the first office of Justice to hurt no body, unless first provoked by injury: O quam simplicem, veramque sententiam (saith Lactantius) duorum verborm adjectione corrupit! But Seneca, he was against this, Immane verbum est ultio; and, Qui ulsciscitur, excusatiùs peccat. ⟨p. 193⟩Now whatsoever the thoughts of men may be about the lawfulness, it's certain, the practises of men are much contaminated this way. In State and Civil matters, in Church matters, what a revengeful spirit breatheth in men? This certainly cometh much short of our Saviours Directions. There is no injury or violence offered unto thee, but, in stead of revengeful affections, there may be holy mortifying thoughts in thee: As when Sheba cursed David, see how that brought him to the sense of sin, to look up unto God more then to the instrument. All defamations and reproaches may serve to make thy graces more splendent. As Plutarch observeth, the Gardener planteth his unsavoury herbs, Garlic and Onions near his sweetest Roses, that so the smell thereof may be the more prized. That was an excellent temper of Calvin, when reviled by Luther, he said, Etiamsi Lutherus millies me diabolum vocet, ego tamen illum insignem Domini servum agnosco. Although Luther call me a thousand times a Devil, yet I acknowledge him, an eminent servant of God. Why is it, that there are such suspicions, heart-burnings, defamations of one another, hard speeches and censures, but because this lesson of Christ is not learned by us?
First therefore take notice, that there is in all a cursed pronenesse to do things by way of revenge: Insomuch that there is not 1one in a thousand that doth rise up in practise to this excellent way, and rule of patience. The Heathens, they thought to revenge our selves was lawfull: Thus Tully, It is the first office of Justice to hurt no body, unlesse first provoked by injury: O quam simplicem, veramque sententiam (saith Lactantius) duorum verborm adjectione corrupit! But Seneca, he was against this, Immane verbum est ultio; and, Qui ulsciscitur, excusatiùs peccat. ⟨p. 193⟩Now whatsoever the thoughts of men may be about the lawfulnesse, it's certain, the practises of men are much contaminated this way. In State and Civil matters, in Church matters, what a revengefull spirit breatheth in men? This certainly cometh much short of our Saviours Directions. There is no injury or violence offered unto thee, but, in stead of revengefull affections, there may be holy mortifying thoughts in thee: As when Sheba cursed David, see how that brought him to the sense of sinne, to look up unto God more then to the instrument. All defamations and reproaches may serve to make thy graces more splendent. As Plutarch observeth, the Gardener planteth his unsavory herbs, Garlike and Onyons neer his sweetest Roses, that so the smell thereof may be the more prized. That was an excellent temper of Calvin, when reviled by Luther, he said, Etiamsi Lutherus millies me diabolum vocet, ego tamen illum insignem Domini servum agnosco. Although Luther call me a thousand times a Divell, yet I acknowledge him, an eminent servant of God. Why is it, that there are such suspicions, heart-burnings, defamations of one another, hard speeches and censures, but because this lesson of Christ is not learned by us?
- 1All men naturally prone ta revenge injuries.
