Lectures Upon the Epistles to the Thessalonians, Part 1 · Lecture 23
THE XXIII. LECTVRE VPONUPON THE FIRST EPISTLE OF PAVL TO THE THESSALONIANS.
1. THESSA. CHAP. 5. verſ. 14. 15.
14 We deſire you, brethren, admoniſh them, that are vnruely: comfort the feeble mynded: beare vvith the vveake: be patient tovvarde all men.
15 See, that, none recompenſe euill for euill vntounto any man: but, euer follovv that, vvhichwhich is good, both tovvard your ſelues, and tovvard all men.
WE goe forward (brethren) in theſe exhortations and preceptes, concerning goode maners and godly conuerſation, vvhichwhich the Apoſtle ſettes downe heere, to the Theſſalonians. As for theſe, whereof we hauehave alreadie ſpoken, as, that wakrifneſſe, that ſhould be in them, that ſoberneſſe, that ſpirituall armour, vvherevvith they ſhold be armed, concerning that mutuall exhortation, eueryevery one of them ought to other, concerning that duetie, that the flocke and the people ought to their Paſtour, concerning that mutuall peace, that ſhould be among them, we ſpeake nothing now, recommending all to your memories, who heard vsus.
Now, in this text we hauehave reade preſently, firſt, we hauehave three particulare directions, concerning three eſtates of perſones: firſt, concerning vnruely men: ſecondly, concerning feeble minded men: and laſt, concerning them, that are infirme and vveake in ſaith, vveake in the knovvledge of Ieſus Chriſt, and of the thinges, that concernes him, not firmely perſvvaded of them, as vve ſhall heare,3. diſeaſes, vvith their remedies. in the ovvne rovvme. So, there are heere three diſeaſes, or, ſpeciall ſickneſſes: The firſt is vnrulineſſe, that is, louſe liuing; the next, feebleneſſe of hart; the thirde is vveakeneſſe and infirmitie in faith, and in that perſvvaſion, that, vve ſhould hauehave, tovvardes Ieſus Chriſt and the Goſpell. And as there are three diſeaſes, So, the Apoſtle preſcryues three ſeuerall remedies againſt theſe three diſeaſes. Marke it. For eueryevery diſeaſe he preſcryues the ovvne proper remedie and cure, for in ordinate liuing and vnrulie lyfe, Admonition; for feebleneſſe of mynde and caſting dovvne of the Spirite, Comfort, for weakneſſe in faith and infirmitie, bearing vvith, to beare vvith the vveake and infirme in faith Now, to goe throgh theſe, and firſt to the diſeaſes, and next, to the remedies thereof. The firſt diſeaſe is vnrulineſſe,1. Vnruelineſſe. inordinatneſſe. The Apoſtle 2. Theſſa. 3. chap. verſe 6. telles vvho are theſe, he calles vnrulie, they, that liue not according to that doctrine and inſtruction, he gaue them. The vvord of God is the rule of lyfe. The man, that liues not according to the vvord of God is vnruly. Yet, more plainely in that ſame place, he deſcryues the vnruely He calles them, 11. verſe, they, vvho labours not for their liuing, they, vvho hauehave not a trade of lyfe. Then, he addes, that are buſie bodies, buſie, in other mens turnes, doing nothing in their ovvne, and therefore, they muſt be exerciſed in euill exerciſes, in thinges, that pertaines not to them; pratling and babling here and there, puting their hand to this mans and that mans offices. There are tvvo properties, idle and exerciſed; idle in their ovvne tume, exerciſed in other mens turnes: An euill ſort of men, theſe men are vnruly. Now, to come to the remedie, ſhortlie. The remedie is admoniſhing, reprouing. This vnrulineſſe it is an euill maladie, and eneugh to cauſe a man die. What medicine ſhould vve vſe to ſuch men? ſhall we foſter and entertaine them in their folie? No, he ſayes, admoniſhe them, vſe them ſharply and ſeuerely in admoniſhing, tell them, they are out of rule. The 2. Theſſa. chap. 3. verſe 10. he telles, hovv hee vſed them, hee denounced againſt them, that, if they vvrought not, they ſhould not eate, but, their mouth ſhould be bound vp, ſo, that, they ſhould die for hunger. Alſo, in that ſame place, he giues a charge to all men of ſeuere themſelues from theſe men, that they may be aſhamed of that life, it is a good and an honeſt thing to ſee a man well exerciſed, and that in his owne calling.
Novve, to come to the ſecond diſeaſe and remedie for it. The next diſeaſe is feebleneſſe of mynde;2. Feebleneſſe of mynde. vvhen the heart of man is caſten dovvne, troubled, aſſaulted, heauie, ſo, that there is no ſpirite, nor, courage, but, ay going in the vvay of diſpaire. What is the medicine and remedie of this man? Deale not roughlie vvith one, vvho is diſeaſed after this maner, adde not affliction to affliction, afflict not him, vvho is afflicted, trouble not the troubled, the proper medicine to ſuch, is, comfort. Comfort them, that are dejected in ſpirit: Dauid, in the 41. Pſalme 1. verſe, he pronounces a ſpeciall bleſſing, to him, that vvill comfort the afflicted, Bleſſed is the man, that iudges vvyſoly of the poore, that is, that can hauehave compaſſion on a troubled conſcience. Now, the arguments of conſolation, he vſes, in that Pſalme, are tvvo. The firſt, from the promiſes of God, to be beſtowed on them, in Chriſt. The other, is, prayer: Promiſe then grace, to the troubled heart in Ieſus Chriſt, and then, pray for it. If the hart be dejected, no comfort for it, but, from God. Al the world, all the powers in Heauen and earth are not able to comfort and raiſe vp the ſoule, but, onelyonly the power of God, through Chriſt and his bleſſed Spirite.
Novv, to the third diſeaſe and remedie thereof. It is vveakeneſſe in faith,3. Weakeneſſe in faith. vveakeneſſe in the knovveledge of Chriſt and the Goſpell, vvhen a man hes not a through ſight and perſwaſion of theſe thinges, that concernes Ieſus and the Goſpell, when he knowes them not vvell, neither is confirmed in them. Such, as, concerning diuerſitie of meates, all meates are ſanctified in Chriſt, many knew not that, and therefore made conſcience, in obſeruing diuerſitie of meates, and likewiſe, as concerning daies, that put difference in daies and keeped them, theſe he cals weak ones. The remedy is, beare with them, breake not the bruſed reede, quench not the ſmooking ſlax; no, enterteine the leaſt beginning of grace in the weakeſt body. A fire that hes ſmook in the beginning, if thou enterteine it, it will, in end grow a faire fire. What knoweſt thou, but theſe, that hes a little ſparke of faith, if they be enterteinde, by proceſſe of tyme will grow to an high meaſure of knowledge, and will be as ſtrong, as thou. Paul 15. chap. Rom. 1. verſe ſpeaking of theſe ſame weake ones, ſayes, We vvho are ſtrong in faith, that is, knowes the libertie in Chriſt Ieſus, let vsus beare the infirmities of the vveake, take their burdene off their back and lay it on our ſhoulders, heape not on them burdene vponupon burdene, but releue them, and that vve pleaſe not our ſelues and make off-caſts of others. Therefore, he addes, let eueryevery one pleaſe their neighbour. Pleaſe their neighbour, and beare with him, that is the word: and he commes on, with Chriſts exemple. Chriſt he bare not vvith himſelfe, ſelfe-louelove caried him not, as it does vsus, but, as it is written, the reproches of them, that rebuked thee, fell on me. He ſpared himſelfe ſo little, that theſe igneminies and reproaches, that ſhould hauehave lighted on vsus ſinners, he tooke them on him. He tooke our burdeene on him. There are the wordes ſhortly.
Marke our leſſons. This world is all diſeaſed; men and wemen in this world are full of diſeaſes: yea, and they, that thinks themſelues wholeſt are ſickeſt. I will not ſpeake of the diſeaſes of the bodie. There are few without their owne diſeaſes, and that is the rewarde of ſinne, yea and death followes on the end of them, but, I ſpeake of the ſickneſſe of the ſoules of men and wemen; neuer one but they hauehave their owne diſeaſes in their ſoule. He hes this ſickneſſe in his ſoule: ſhe hes that ſickneſſe in her ſoule; he is miſerable in his ſoule, another feeble in minde, the third, weake, without a ſure knowledge of Chriſt; eueryevery one of theſe ſickneſſes are deadlie, euerie one of them, eneugh, to cauſe a creature die: Art tho vnruely, if it continue with thee, and be not cured in tyme, it ſhall cauſe thee die, not ſuch a death, as the death of the bodie; it is a ſickneſſe in the ſoule, thy ſoule ſhall die. The ſickneſſe of the bodie will cauſe the bodie die, if it be not cured; the ſickneſſe of the ſoule will cauſe the ſoule die, if it be not cured: Art thou feeble minded, thou ſhalt goe to diſpare, if thou be not comforted: Art thou weake in perſwaſion, thou ſhalt grow weaker and grow to nothing, if thou be not cured in tyme. So conſidring ſo many ſicke bodies, and an heape of maladies among many Chriſtans, there muſt bee be many mediciners. A man is a man, a Miniſter if he be his alone in a flock, if he were the beſt Miniſter, that euer ſpoke among ſo many diſeaſed bodies, what can he doe? Therefore, looke, how many men are in the Church, there ſhould be as many mediciners, eueryevery one of vsus is bound to cure others diſeaſes. Thou bound to cure my diſeaſe and I, thine; thou haſt one that I lack, I muſt labor to cure thine; I hauehave a maladie, that thou lackeſt, thou muſt labor to cure mine.Competēs medicine to be applyed to euerie mans diſeaſe. I tell you plainly, none of vsus, but we are bound to doe it: Thinke not, this perteines onelyonly to a Miniſter, to admoniſh, to inſtruct, exhort and rebuke, thinke not, the Miniſter ſhould doe all: but, if thou be a member of Chriſt, this binding is laide on thy back, to be a curer of thy ſick brother and ſiſter. Now, ye knowe the ſpeciall vertue, that is craued in a Mediciner, is diſcretion, to knowe the nature of the diſeaſes, to tell, this is this diſeaſe, that is that diſeaſe, and thereafter, to apply ſalue to the ſore. To apply the competent medicine to the ſickneſſe. He is nothing worth, that hes but one kinde of ſalue for all ſoares, and he will deſtroy the bodie, if he apply only one medicine for all ſores; For, that, which is mending ſalue to one diſeaſe, it is poiſon to another diſeaſe: So, in the ſpiritual mediciner, diſcretion is craued, to knowe the maladie of our brother and conforme thereto, to apply the medicine, When I ſee an vnruly body, that workes nothing, that perteines to himſelfe, but buſying his head, about other mens callinges, then, I ſhould take the medicine of ſharpe rebuke and lay it to the ſore, and tell him the diſeaſe, and bid him take a lawfull calling, that he may ſerue God therein, and ſuſteine his body. Againe, when I ſee one caſte downe in ſpirite, I muſt not vſe that medicine to him, but, muſt comfort him. Iude in his Epiſtle verſ. 22 ſaies, Put a difference among ſinners, in the curing of them, to ſome, ſhovve comfort and compaſſion, ſome bodies craues pitty and compaſſion, as to others, ſaue them, how? vvith terror, that is the word, threatning vengence on them, and he addes, pull them out of the fire quickly, as it were, by the haire of the head, they are burning, if thou ſaue them not with a ſharpe doing, the fire will conſume them ſhortly. All men wold be handled meekly and gently, and the vnruly man would be handled as tenderly, as the body, that is dejected. Is that the way to cure him, to put ſmoothing coales on him? no, that is the way to let him burne if he lye in the fire: ſmooth him ouer he ſhall burne: A miſruelie man he ſtands, as it were, in a fire, and ſuch a fire, as ſhall burne him, if he be not all the ſooner pulled out.
Now, I will not inſiſt on theſe particular directions, but, I goe forward, be patient tovvard all men. This is a generall direction, not giuen for a particular diſeaſe, that concernes this man, or, that man, this diſeaſe, or, that diſeaſe in ſpeciall, but, this concernes all men and all wemen and is, as it were, a generall medicine, meete for all diſeaſes: Patience, lenitie, long ſuffering, meekeneſſe (to ſpeake it ſo) is a ſimple medicine, that muſt be mingled with euerie medicine:Leaity medicine for al diſeaſes Put therefore lenitie and meekneſſe in rebuking; lenitie and meekneſſe, in threatning; lenitie and meekneſſe, in admoniſhing: lenitie and meekneſſe, in exhorting, euer lenitie: For, I tell you, if this verie ſimple, to wit, lenitie, be not mingled with all medicines, the medicine ſhall become a poiſon, rather, nor a medicine: As, for example, rebuke a ſinner, that deſerues rebuking, if there appeare nothing in thy rebuke, but, bitterneſſe, ſeueritie, anger and wraith, I tell thee, thy rebuke is a poyſon, thou poyſons the man, that thou rebukeſt, thou edifieſt him not, thou deſtroyeſt him. Therefore, holde thy tongue, be thou Miniſter, or, priuate Chriſtian, that hes nothing, but bitterneſſe and gall, in rebukes, for, the Lord forbids ſuch, to ſpeake and to rebuke, becauſe they, who onelyonly ſpewes out gall and bitterneſſe, makes medicine, venome, and ſo, will deſtroy the bodie. Brethren, as this patience and lenitie ſhould be vſed towardes all ſort of ſinners, ſo all ſhould vſe it. a Miniſter, a priuate Chriſtian, man, or, woman, aſwell, as a Miniſter: Looke, that, none ſpeake anie thing to anie brother, or, ſiſter, except it be tempered with lenitie, except the bodie finde ſome ſweetneſſe, or, meekneſſe in the rebuke, or, admonition. As for the Miniſter, looke the ſecond Epiſtle to Timothi…, cha. 2. verſ. 24. It becommes not the ſeruante of the Lord to ſtryue, nor be a ſtryker, wilt thou ſtand vp, to inſtruct men and be a ſtriuer and fighter? No, he ſayes, vſe lenitie tovvardes all men, ſuffering men, to win them, then, he commes to the meanes to win them, Instruct, ſayes he, vvith all lenitie, him, vvho is contrarie mynded. Then, 4. chap. 2. verſe of that Epiſtle, Improue and rebuke vvith all lenitie. Novv, as for the common men and vvemen, hovv ſhould they behaue them, in vſing their medicine▪ Paul to Titus, chap. 3. verſe 2. ſayes, Put them in remembrance, that, they ſhovve all le…itie and gentleneſſe tovvard all men, remembring, that, vve vvere all once, as they are, all vnvviſe, by our mynde, Miniſters and all. Our bygone eſtate ſhould moue vsus to lenitie: ſtryue therefore, to win them vvith lenitie, for, they are no worſe, nor vve were, and the beſt of vsus was once as euill, as they are: forget not this, let neuer thy miſerie goe out of thy mynde, and let not grace ſo blinde-folde thee, that thou misknovve vvhat thou wert once; for, if thou doe it, it vvill make the… forget lenitie toward thy neighbour. Galath. chap. 6. verſe 1. He ſayes, If by anie occaſion, thy brother hath fallen, ye, vvho are ſpirituall, reſtore him vvith the ſpirite of meekneſſe, conſidering thy ſelfe, that ſtandes, least thou fall alſo. There is no ſinner ſo miſerable the day, but, by the grace of God he may be reſtored to morrowe. None of vsus ſo ſure to day, but, to morrowe vve may fall. My caſe the day may be thine to morrowe: thou ſtandeſt not by thy ſelfe, it is by grace, if it pleaſe the Lord to dravve avvay grace from thee, ſuddainlie ſhalt thou fall; then all ſtanding is by grace: They, therefore, who ſtandes, let them not rejoyce in their ovvne ſtrength, but, thinke, that, it is by the grace of God, they ſtand, and pit…ie them, that are fallen.
Now, to goe forward. The next exhortation concernes reuenging of injuries, randering, or, repaying of vvronges, vve hauehave great neede to be inſtructed in this, becauſe our nature is ſo bent to reuenge. He ſayes, See, that, none recompence euill, for euill, vntounto anie man. There is an inhibition, Whereof much might be ſpoken, but, I shall binde me to the words of the Apoſtle. Then, to come to the firſt words. See, beware, look to it. The word ſignifies an earneſt care and ſtudie. As he would ſay, take care, be earneſt, beware in this turne, for, it will begyle you, if you take not all the better heede to it. This verie vvord, he vſes, lettes vsus ſee the great difficultie and hardneſſe, that is, in obeying of this precepte, in not randering euill, for euill, but, by the contrarie, randering goode, for euill. For, brethren, there is a wonderfull promptneſſe and bentneſſe in the nature of all men euer to reuenge, the ſpirit of vengence is by nature in euerie one of vsus, yea, in the ſillieſt and ſimpleſt bodie, that is. This poynte of doctrine, not to rander euill for euill, but, by the contrare, good, for euill, abhorres from nature, and nature abhorres it. Say to a naturall man, doe not euill, for euill, but, doe good, for euill, he will ſcorne and laugh at it, and many in Scotland ſcornes it. Our nature abhors it ſo farre, that, the …uld Philoſophers: (who ſet down many good morall precepts) neuer ſpoke one word of it: among all their morall precepts ye will not get this precept, Doe no euill for euill, doe good for euill. The Scrybes and Phariſies Matt. cha. 5. verſ. 38. &c. exponing the Law of God could not atteine to this, but gaue out this meaning of the ſecond table of the Law, louelove thy friend, doe good, to him, that does good to thee, hate thy enemie. So they exponed the Law, vntil Chriſt came and purged the Law. Only, then, in the ſchole of Ieſus, only in the Goſpell,Patiē …in ſuffering vvronges, bardle ar…ed. this pointe of doctrine is taught and learned, that▪ men ſhould not doe euill, for euill, but, good, for euill. Indeede, brethren, this leſſon is very hard to be practiſed. Good Chriſtians, who profeſſes themſelues to be ſchollers in Ieſus ſchoole, how long tyme will they ſpend, ere they can get this leſſon learned? Who, let ſee, is brought to this poynte, that, gladly he can be content to ſuffer wrong, or, to ſuffer a double wrong▪ ere he reuenge, yea, to doe good, for euill, ere he reuenge wrong; Who can doe this? No, all theſe murtherers, all theſe oppreſſors, theſe contumelies, wherewith the land is filled, telles plainly, that, many thouſands in the land hes neuer learned this precept of the Goſpell, that the Lord hes giuen, to doe good, for euill. Who of our Lords and Lairds hes learned it? If he hes gotten one ſlaine to him, he will ſlay two: yea, come to the Gentle-men, ye ſhall ſee, that, this leſſon hes neuer beene learned of them. Who of our wemen hes learned it? for, if were but with the bitterneſſe of their mouth, they will reuenge their quarrell: and they, who hes atteined to any grace, or, any part of obedience of this precept, yea, the beſt of all, the moſt patient ſoule, how hardly can he, with a patient, mynde dejeſt injuries. There is no grace of God, no ſort of obedience to Ieſus, but, ſo long as we liue heere, we keepe it with a battell: haſt thou any grace, euer the canker of our corruption ſtry…s to put but the grace. So, that, if we be not holden vp, we ſhall loſe this grace; and among all graces, that, men gets, I trow, this grace of Patience we keep it with the greateſt trouble. There is no grace, that hes ſo many aſſaults, as this, euer to ſtir vsus vp, to take vengence, our own nature, wicked company; fy on on thee (they wil cry) beaſtly body, thou haſt receiued wrong and wil not reuenge it; there is a thouſand ſuch inſtigations. What matter, if we could be content to rander wrong for wrong, but, our hart is ſo full of venome, that it cānot be ſatiat, vntill we double and triple ten wrongs, for one: the hart is ſo full of hatred, that if we could, we would ſhut our enemy ſoule and body in Hell. So; this grace of Patience, in not reuenging, is the grace we keepe, with the greateſt aſſaults. Read the 39. Pſalme when Dauid had taine purpoſe to take heed to his waies, that he ſhould not ſpeak an euill word againſt his enemies, yet, the hart begins to take fire and out goes the flame, and he burſtes out, in murmuring againſt God himſelfe. All this telles vsus, how hard a thing it is, to one, to digeſt wrong, and how much more hard, to do good, for euill. And ſo, we are to cr…ue euer at God, to giuegive vsus this grace of Patience, to ſuffer wrong: Alas, the company of this world is ſo wicked, that we are euer ſtirred vp to vengence. And ſo, we ſhould craue euer, the Lord giuegive vsus patience, that with patience we may abide the wrong, and the Lord will auenge. The Lord ſayes, Vengence is mine and I vvill auenge it. Deut. chap. 32. verſ. 35. Byde, till this tyme come and ſurely will the Lord repay it▪ And I darſay, neuer man got wrong and with patience abode it, but, either he got reuenge here, or, elſe, in that day he ſhall ſee his wrongs fully repayed by God.
This, for the firſt words. Now, he ſayes▪ See, that, no man. This precept perteines to all men, it is generall, he excemes no man, no, not the Kings of the world, from the King to the begger, no man exemed, eueryevery ſoule is inhibite to do wrong, to rander euill, for euil, for, it is the King of al kings that puts out this inhibition. Brethrē, the conceit, men hes, of their own eſtimation, if the Lord cal them to any eſtate, begyles them. If a man be preferred to another, he beguiles himſelfe▪ and he thinks, he may do what he wil, becauſe of his preferment, he may do double wrong, and he will ſay, I am ſuch a man, this is my eſtate, will I ſuffer a wrong, I cannot doe …? How can I ſuffer this indignitie? The Lord ſayes, thy preferment is of me, thou art no better, nor the perſon, that is vnderunder thee; I command thee, vnderunder the paine of death, that thou patiently abide, vntill it pleaſe me to auenge this deed. Then, he ſayes, doe no vvrong to any man; without any exception: thou art bound, not to rander euill for euill to any man, to the ſillieſt and baſeſt bodie, that goes on the earth. Meaſure not Gods Law, by your owne diſcretion. The holie Law of God forbids thee to rander injurie for injurie, to the vyleſt bodie in the world. And euen as the conſait of men, who are preferred begyles them, euen, ſo, the opinion of the vyle eſtate of other men in their eyes begyles them. How durſt (will they ſay) ſuch a vyle lowne, or, villa…e doe ſuch a turne, ſhould I ſuffer ſuch a wrong of ſuch a raskall? I ſhall wring my hands in his hart bloud: But, I ſay, the Lord, that is Lord ouer thee and him both giues thee an inhibition, if the man that does wrong were neuer ſo vyle, handle him not, but, beare with him, vntill I reuenge it.
But, to come to the precept it ſelfe. What forbids he? and what bids he? He forbids one thing, and bids another thing: he forbids to doe euill, for euill; he bids doe good, to all men, and that, at all tymes; mutuallie doe good eueryevery one euer to another; extend not your beneficence to the faithfull onelyonly, but, extend it to all, from the King to the begger, to the Turke, to the Iew, &c. But, to come to the negatiue, that is forbidden. Doe no euill, for euill.4. Sortes of randering There are foure ſortes of randering: Firſt, randering good, for good: Secondly, randering good, for euil: Thirdly, randering euill, for euill: The fourth ſort, randering euill, for good. The firſt, randering good, for good, is eueryevery where commanded, as for randering good, for euill, it is alſo here commanded: As to the third, to rander euil for euill, here it is forbidden: As to the fourth, randering euill, for good, it is much more forbidden. The Apoſtle ſpeakes not here expreſly of it, for, in a maner, it is thought, that, ſuch foull vngratitude could not be in a man; I thinke the Apoſtle hes thought, ſuch a precept needed not, as being contrare to the Law of nature. The Philoſopher made not a law, againſt a man, for ſlaying his Father, becauſe, ſaid he, I cannot trow, that, there can fall our ſuch an vnnaturall fact: So, to rander euill, for good, it is ſuch a thing, that, it ſhould not once be named. But, … Scotland is full of ſuch miſhant ingratitude, in randering euill, for good, and the man, who hes done moſt for him▪ in his greateſt need, he will abhor that man moſt. Fy, if vengence ſhall ouertake him, that randers euill, for euill, what vengence ſhall ouertake ſuch an vngrate reprobate, that randers euill, for good? Brethren, vnderſtand, in this doctrine, do not euill, for euill. He forbids, not only the action of the hand, or, the ſpeach of the mouth, to ſpeake an euill word, to doe an euill deed, but, he forbids alſo the inward hatred of the hart; the Law of God touches the hart. And he ſaies, On paine of death, looke, that, thou keepe no vengence, nor, rankor in thy hart, to him, that hes done euil to thee, for, ſuppoſe thou would not do him euill with thy hand, and would hold thy tongue, yet, if rankor and vengence be in thy hart, thou and thy hart, for breach of this precept, ſhall periſh, ſuppoſe the Magiſtrat cannot puniſh thee, if thou keep thy mouth and hand from euill; yet, the Lord, that ſees the heart will reuenge the inward rankor of the hart: he forbids likewiſe, that thou ſhould do euill for euill to another. Men are now very vyle, in this pointe, they will ſeeme to do no euill themſelues, yet, by another they are doing euil, he is not reuenging with his own hand, but, yet, he is reuenging wrong for wrong, with the hand of another man. O, but, God will not be ſcorned, thou ſhalt pay for it ſurely. The Lord ſees all the conuoy very wel, it is worſe, then the other thou doeſt thy ſelfe. I will ſay further, Abuſe not the Majeſty of God, in reuenging thy querrel, yea, euen, when at the Magiſtrats hand thou ſeekeſt juſtice of them, who hes done any injury to thee, be ware, that, thou reſpect not thy particular. It is lawfull to the magiſtrate, to take vengence, of them, that hes done wrong, but, take heede to thy ſelfe, vponupon what minde thou ſeekeſt it, looke, that, it come not of thy priuat affection, that thou ſeeke not the hurt of the man, to ſatiſfy thy hart being caried with the thirſt of reuēge, that thou haſt. For, he, whom other waies the magiſtrat juſtly puniſhes, I tell thee, if thou do any thing to him vponupon malice, thou art guilty of his death, and God ſhall think thee a man-ſlaier, but, ſeeke reuenge, in the louelove, thou haſt to juſtice, that God may be glorified in juſtice, in randering vengence, to him, that hes done wrong. It is weldone, that the wickedman ſuffers puniſhmēt for his fault, but, thou haſt to look to thy hart. Seeke not the ſatiſfaction of thy foull hart, for, if thou do ſo, thou ſhalt be the ſ…ayer of the man, but, ſeeke, that, God may be glorified, in randering juſtice on the ſinner: Lord, if we could do this. It is a good turne, to cut away a murtherer. Alwaies, albeit he had ſlaine thy father, looke to Gods glory and not to thy own affection. yea, I ſay further, be ware, in dealing with thy God, in ſeeking vengēce. Thou wilt ſay, the Lord acqui…e him: It is not of the louelove of God, but, of vengence in thy hart, thou ſaieſt it, and I tell thee, if thou make ſuch a prayer, vengence ſhall turne to thy ſelfe. Dauid hes many ſad imprecations, in his Pſalmes, not onelyonly againſt Gods enemies, but, alſo, againſt his owne enemies. And yet, this came not of that priuat affection, to be reuenged of them, but, Dauid reſpected this, that, God ſhould be glorified, in randring vengence, to the ſinner. Beware of it. Men may know by themſelues, how hard it is, to get this louelove to our enemies: but, I tell you, if there be not a ſtriuing to theſe things, and a reſiſting and mortifying of thy nature, thou and thy nature both ſhall periſh. Well is the body, that, can fight againſt their wicked nature in this life, albeit they come not to perfection. No there is not a tree, that hes ſpread the … ſo broad in this earth, as rancour and vengence hes rooted themſelues in our harts. So, our ſtryuing muſt be euer to pul out peece and peece this rancour. This day pull out one peece; to morrow, another peece, ay ſtriue to the ſlaughter of it. They that will not ſtriue ſhall neuer get the victorie.
Now, to the ſecond part of this precept. Do good, ſayes he, to a… men. Firſt, to brethren and chriſtians, and then, next, to all ſort of men, albeit they be enemies. This is far more. How can our nature beare this▪ It is enough to me, thou wilt ſay, to do him no euill, the man, that hes dong me ſo many wrongs, muſt I doe I am good, for euill? Yea, the Lord ſayes, do him good, for euill, do no euill to him, but, doe him good. There are the wordes. I ſay to thee, the man, or, woman, that does no good to another, when they may, if their neede craues, if it were to their enemie, in not doing good, they do euill, in not ſauing, they kill. Reade, in the Goſpell of Mark 3. chap. 4. verſ. When Chriſt healed a man on the Sabboth day, the Phariſies found fault with it, The Lord ſayes, Whether it is better, to doe good, or, euill on the Sabboth day; To ſaue a mans lyfe, or, kill him? whereby, he meanes, that, he, that ſaues not a mans lyfe being in danger and able to ſaue him, he ſlayes him, as it were, with his owne hand. This is thought hard dealing, fleſhe and bloude would wonder at this dealing, and yet is the Lords will. Men ſayes, commonlie, he hes done me a wrong, I will doe him no euill, but, as for my good he ſhall get none of it, I will neither be friend, nor, foe to him. Then, he thinkes, he hes done eneugh. Chriſt telles thee, heere, If the man inlacks, or, if he be hurt through the holding back of thy good deed, if it might hauehave helped him, thou art the doer of it. Alas, why flatters thou thy ſelfe, I tell thee, albeit thou doe him no euill with thy hand, if thou beare malice in thy hart, thou art a murtherer, and ſhall be challenged for a murtherer, in that great day.Degrees of patiēce, in bearing vvrongs. Brethren, there are two degrees of patience, in bearing with injuries; The firſt degree of patience, is, not to doe euill, for euill; The ſecond and higher degree, is, to doe good, for euill; if thou would hauehave perfite patience, go vp theſe two ſteps, do, not only no euill to thy enemie, but, doe him good, ſtriue euer to a further perfection; thy ſtrife in this life ſhall be crowned with victorie, in that life to come. They who ſtriues not to perfection in this earth ſhall neuer be perfite in the life to come. Well is him, that can ſtriue to perfection, albeit he come not to it heere, he ſhall obtaine it heereafter. Doe good, ſaies he, How long? euer. There is no word heere, in vaine, doe good to thy enemie, euer on, ſo long, as thou haſt an hand. Galat. 6. chap. 9. verſ. he ſpeakes this matter more planely, let vsus not wearie in doing good, and he addes to the promiſe, we ſhall reape the frute of our good deeds in our owne tyme, if we long not, but, goe; forward ay to the end. This language is borrowed from the laboring of the husbandman; He will till the land, and goe forward, and then, caſt the ſeede in the land, but, if he begin then to thinke, he hes done eneugh alreadie, and let the land be vnharrowed, or, when the corne commes vp, he doe not weed it, how ſhall the frute proſper? ſhall he hauehave a great harueſt, if he harrow it not? the foules ſhall gather it vp, the weather ſhall waſh it away, and at harueſt he ſhall get little of it to reape: So it is with vsus, if we begin to do good and continue in well doing for a little ſpace, and then, begin to cloſe our hand and our purſe, and thinke, we hauehave done eneugh. Alas, when it commes to the harueſt tyme, in that great day of the Lord, there will be no ſhearing, nor, reaping to life euerlaſting: except, by perſeuerance we continue to the end, no frute of our labours. He that ſtriues not continuallie, he ſhall not ouer come: therefore, let vsus euer perſeuere, while we liue, and then, when our harueſt and reaping commes, we ſhall hauehave a faire barn-yarde. Bleſſed is that man, that can perſeuere. Then, hee ſaies, in that 6. chap. to the Galath. While wee hauehave tyme, let vsus ay doe good, and he makes two rankes of them, to whom we ſhould doe good: Firſt, to the familie of faith, and then, to all maner of men. This tyme would be well marked: For, there is a ſeaſon of all things; a ſeaſon of tilling, a ſeaſon of ſawing, and a ſeaſon of reaping. The ſeaſon of ſawing in the ſpring-tyme. If thou ſaw not in that ſeaſon, thou ſhalt not reape frute in Harueſt: So it is in ſpirituall things; in this life is the time of polwing, ſawing, and harrowing. The life to come is the time of reaping, and reaping the frute of our labours. Loſe thou the tyme of thy ſawing & harrowing here, thou wilt neuer get it againe, and when thou commeſt to the ſeaſon of reaping, thou ſhalt not finde frute. Alas, I hauehave ſene great men, when they hauehave bene on death-bed, and found death to be at hand, wold ſay, I hauehave abuſed my time. Lord, if I had my tyme againe, I ſhould ſpend it better, nor I hauehave done. Alwaies, many neuer gets this repentance And well are they, who hes repentance for the tyme, that is miſpent; but, where one gets this grace, twentie gets it not. Now, all tends to this, to go forward in well doing, while that we meete our head Chriſt: ſaw, harrow, and go forward, vntill the tyme of our Harueſt and reaping▪ for if thou he ſluggiſh here and ſaw not, thou ſhalt not reape hereafter.
Now, to whom ſhould they do good? To your ſelues. Firſt euerie one, to other, firſt, to them, whom he calles the family of faith. Gallat. chap. 6. verſe 10. He that would ſhowe a good deed, let him begin at Chriſtians, for, we are all of one familie, euen, of the familie of Chriſt. I aſſure thee, that name, Chriſtian, bindes thee, to ſhow a good deed to them, that caries it. It is a ſweete name, I tell the more, albeit that bodie be thy enemie, yet, that name of Chriſtian, in him, bindes thee to louelove and helpe him, and do good, for euill, to him. It is no ſmall obligation, binding euerie man, to do good. Then, he ads to, and ſayes, doe good to all men. To Chriſtian, to no Chriſtian, to Iew, Gentile, Turke, Pagane, what euer he be. Marke this. The Lord requyres, that, this beneficence and liberalitie to men and wemen be extended to all men in the whole corners of the earth: beare they the name of men and wemen, thy liberalitie ſhould ay extend to them. Looke what reaſons, Paul, Rom 12. 20. verſ. giues, in recommending the ſame well doing to our enemies. He ſaies, If thy enemie thirſt, giuegive him drinke, if he hunger, giuegive him meate. GiueGive him not it bitterly, with the buffet, but, giuegive him it with chearefulneſſe, and pray the Lord, to mend him: the reaſon is, For, in ſo doing, thou ſhalt heape coales on his head: For, if he repent not, for all thy doing good to him, the meate and drinke, thou giueſt him ſhall be as many firy coales on his head. Another reaſon, Be not ouercome vvith euill, but, ouercome euill vvith good. He wins the better, that ſuffers the wrong, and renders good, for euill, for, at laſt, he ſhall be crowned with glory. The Lord bring vsus to this glorie, for Chriſts ſake. To whom, with the Father and holy Spirit be all honour and glorie for euer.
AMEN.