Consid. IX. Consider how much fitter God is than you, to execute revenge and justice on your enemies. He hath the highest authority, and you have none: he is impartial and most just, and you are unrighteous and perverted by selfishness and partiality. He is eternal and omniscient, and seeth to the end, and what will be the consequent; and therefore knoweth the fittest season and degree; but you are short-sighted creatures, that see no further than the present day, and know not what will be to-morrow, and therefore may be ignorant of a hundred things, which would stop you and change your counsel if you had foreseen them. He is most wise and good, and knoweth what is fit for every person, and how to do good with as little hurt as may be in the doing of it; but you are ignorant of yourselves, and blinded by interest and passion, and are so bad yourselves, that you are inclined to do hurt to others. At least, for aught you know, you may miscarry in your passion, and come off with guilt and a wounded conscience; but you may be sure that God will not miscarry, but will do all in perfect wisdom, and righteousness, and truth.
Consid. X. Do you not understand that your passion, malice, and revenge, 1. Do hurt yourselves much more than they can hurt another, and, 2. Much more than any other can hurt you? Would you be revenged on another; and will you therefore hurt yourselves? The stone of reproach which you cast at him, doth fly back into your face, and wound yourselves. Do you feel that the fire of passion and malice are like a scorching fever, which overthrow your health and quietness, and fill you full of restlessness and pain? And will you do this against yourselves, because another hath abused you? Did not he that offended you do enough against you? If you would have more, why are you offended with him? If you would not have more, why do you inflict it on yourselves? If you love disquietness, why do you complain of him that doth disquiet you? If you do not, why do you disquiet yourselves? and that much more than he can do? He that wrongeth you toucheth but your estates, or bodies, or names; it may be it is but by a blast of wind, the words of his mouth; and will you therefore wound yourselves at the very heart? God hath locked up your heart from others; none can touch that but yourselves. Their words, their wrongs cannot reach your hearts, unless you open them the door, yea, unless it be your own doing. Will you take the dagger which pierced but your skin, and pierce your own hearts with it, because another so much wronged you? If you do, blame no one for it so much as yourselves; blame them for touching your estates or names, but blame yourselves for all that is at your hearts. And if you might desire another's hurt, it is folly to hurt yourselves much more, and to do a greater mischief to yourselves, that so you may do a less to him. If you rail at him, or slander or defame him, you touch but his reputation; if you trouble him at law, you touch but his estate; if you beat him, it reacheth but to his flesh; but the passion and guilt is a fire in your own hearts; and the wrath of God which you procure, doth fall upon your souls for ever! I have heard but of a few that have said openly, I am contented to be damned, so I may but be avenged; but many thousands speak it by their deeds. And oh how just is their damnation, who will run into hell that they may hurt another! Even as I have heard of some passionate wives and children, who have hanged themselves, or cut their throats, to be revenged on their husbands or parents by grieving them.
Consid. XI. Remember that malice and hurtfulness are the special sins and image of the devil. All sin is from him as the tempter; but some sins are so eminently his own, that they may be called the nature and image of the devil; and those are principally, rebellion against God, malignity or enmity to good, pride or self-exaltation, lying and calumny, and malice, hurtfulness, and murder; these are above the sins of mere sensuality or carnality, and most properly denominate men (in whom they prevail) the serpent's seed. I speak but as Christ himself hath spoken, John viii. 44, to those that were esteemed the wisest and most (ceremoniously) religious of those times: "Ye are of your father the devil, and the lusts of your father ye will do. He was a murderer from the beginning, and abode not in the truth, because there is no truth in him. When he speaketh a lie, he speaketh of his own: for he is a liar, and the father of it." And what pity is it that a man that should bear the image of God, should be transformed as it were into an incarnate devil, by being like to Satan, and bearing his image!
Consid. XII. The person that you are angry with, is either a child of God, or of the devil, and one that must live either in heaven or hell. If he be a child of God, will not his Father's interest and image reconcile you to him? Will you hate and hurt a member of Christ? If you have any hope of being saved yourselves, are you not ashamed to think of meeting him in heaven, whom you hated and persecuted here on earth? If there were any shame and grief in heaven, it would overwhelm you there with shame and grief, to meet those in the union of those blessed joys, whom you hated and abused. Believe unfeignedly that you must dwell with them for ever in the dearest intimacy of eternal love, and you cannot possibly rage against them, nor play the devils against those, with whom you must live in unity before God. But if they be wicked men, and such as must be damned, (as malice will make you easily believe,) are they not miserable enough already, in being the slaves of sin and Satan? And will they not be miserable time enough and long enough in hell? Do you thirst to have them tormented before the time? O cruel men! O devilish malice! Would you wish them more punishment than hell-fire? Can you not patiently endure to see a poor sinner have a little prosperity and ease, who must lie in everlasting flames? But the truth is, malicious men are ordinarily atheists, and never think of another world; and therefore desire to be the avengers of themselves, because they believe not that there is any God to do it, or any future judgment and execution to be expected.
Consid. XIII. And remember how near both he and you are to death and judgment, when God will judge righteously betwixt you both. There are few so cruelly malicious, but if they both lay dying they would abate their malice and be easily reconciled, as remembering that their dust and bones will lie in quietness together, and malice is a miserable case to appear in before the Lord. Why then do you cherish your vice, by putting away the day of death from your remembrance? Do you not know that you are dying? Are a few more days so great a matter with you, that you will therefore do that because you have a few more days to live, which else you durst not do or think of? O hearken to the dreadful trumpet of God, which is summoning you all to come away; and methinks this should sound a retreat to the malicious, from persecuting those with whom they are going to be judged. God will shortly make the third, if you will needs be quarrelling! Unless it be mastiff dogs or fighting cocks, there are scarce any creatures but will give over fighting, if man or beast do come upon them that would destroy or hurt them both.
Consid. XIV. Wrathful and hurtful creatures are commonly hated and pursued by all; and loving, gentle, harmless, profitable creatures, are commonly beloved. And will you make yourselves like wild beasts or vermin, that all men naturally hate and seek to destroy? If a wolf, or a fox, or an adder do but appear, every man is ready to seek the death of him, as a hurtful creature, and an enemy to mankind; but harmless creatures no one meddleth with (unless for their own benefit and use): so if you will be malicious, hurtful serpents, that hiss, and sting, and trouble others, you will be the common hatred of the world, and it will be thought a meritorious work to mischief you; whereas if you will be loving, kind, and profitable, it will be taken to be men's interest to love you, and desire your good.
Consid. XV. Observe how you unfit yourselves for all holy duties, and communion with God, while you cherish wrath and malice in your hearts. Do you find yourselves fit for meditation, conference, or prayer while you are in wrath? I know you cannot: it both undisposeth you to the duty, and the guilt affrighteth you, and telleth you that you are unfit to come near to God. As a fever taketh away a man's appetite to his meat, and his disposition to labour, so doth wrath and malice destroy both your disposition to holy duties, and your pleasure in them. And conscience will tell you that it is so terrible to draw near God in such a case, that you will be readier (were it possible) to hide yourselves as Adam and Eve, or fly as Cain, as not enduring the