Exposition of 1 Thessalonians, Chapter 5 · Verse 15
VERS. 15.
See that none render euill for euill vntounto any man: but euer follow that which is good, both among your ſelues, and to all men.
THE preſcript is here for our demeanour in our perſonall wrongs: of two branches. Firſt, That wee deale not by way of requitall. Secondly, that wee labour to ouercome euill with goodneſſe.
In the firſt, beſides the dutie it ſelfe, are conſiderable, Firſt, The manner of propounding. Secondly, The extent of the dutie. The manner of propounding, is with ſpeciall item and memento: See that none doe it. The extent, as large as may be; None may doe it, no, not to any, how hoſtile ſoeuer and full of prouocations.
What ſhould be the reaſon of this ſpeciall item in this caſe giuen? other weightie duties wee hauehave propounded without ſuch ſpecialtie of charge. Thus I conceiue the Apoſtle: to intend one, or both theſe. Firſt, Eyther to preſcribe preuention of the ſinne in others; Secondly, Or elſe, becauſe hee ſaw in Nature a ſtrong propenſion thereto, to make vsus the more vigilant againſt it.
Take the firſt ſenſe, this is the note: Gods Children muſt bee carefull, not only to eſchew euill in their owne perſons, but alſo to preuent it in others. Such exhortations are frequent.iHeb. 12.15. Take heed leſt any fall away from the grace of God: hee meanes not only to make vsus careful for our owne particular, but watchfull ouer others, as the reaſon annexed imports, leſt therby many bee defiled. kLeuit. 19.17.Thou ſhalt rebuke thy Brother plainly, and not ſuffer him to ſinne. Need I adde Reaſons?
Conſider, Firſt, how other ſinnes may ſubiect vsus to wrath, in caſe wee neglect indeuour to preuent them. OnelIoſh. 7.1, 5. Achan ſinnes, all Iſrael is diſcomfited, and flyes before the Inhabitants of Ai. With what Iuſtice may ſome ſay? Sure there is no man but hath matter enough in him, and fewell for the fire of GODS wrath to feed vponupon. But I like their ſentence that reſolue:*Aug. in Ioſh. quaeſt. 8. The people, though carefull enough of abſtinence from the curſed thing in their owne perſons, yet had not that eye each to other, that they ought. No maruell therefore, if they all ſmart for it. Saith Auſtine, no maruell, if Chriſtians taſte like extremities from Gothes and Vandals with Heathen; though they ioyned not with them in their Idolatry, yet through feare or ſhame they neglected to oppoſe their ſinnes, with that reſolution that beſeemed them.
Secondly, Adde vntounto this the Apoſtles reaſon; Leſt thereby many befiled. Know we not that m1. Cor. 5.6.a little Leauen leaueneth the whole lumpe? As wild-fire eaſily kindled, hardly quenched; ſo is an euill example. How long continued the poyſon of Ieroboams example in Iſrael? and ſpred it ſelfe in time to the infection of Iudah? yea after they had ſeene Gods Iudgement on Ieroboam and his ſeed, yet of Iehu the Executioner of the vengeance it is noted; Hee n2. Kin. 10.31.departed not from the ſinnes of IEROBOAM, that made Iſrael to ſinne. Examples hauehave in experience the force of Lawes; and the lewdeſt practices ſeeme to hauehave warrant ſufficient, when they are countenanced by precedents.
Vſe. Learne wee, vponupon theſe grounds, carefully to watch againſt the ſinnes of others, to preuent them. A worthy example we hauehave in the people of Iſrael out of their abundant caution. When they heard tidings, how the Reubenites, and halfe Tribe of MANASSEH had erected an Altar, not for worſhip, as they truely proteſted; but for memoriall; ſo fearefull they grew of GODS wrath, that they preſently diſpatcht an Embaſſie to their Brethren, to preuent their ſinne. And ſee how pithily they deale with them.oIoſh. 22.17. Is the iniquitie of Peor too little for vsus, from which wee are not clenſed to this day, that yee muſt alſo depart from following the Lord? Oh that there had beene ſuch a heart in this people for after-times! they had ſtood to this day in the ſtate of Gods people. Thus they, in a ſhew onelyonly and appearance of euill.
I could wiſh the ſame minde in vsus; that wee were thus carefull to preuent ſinnes in others; that wee were not only carefull to liue ſoberly, but to preuent Intemperance and ryotous Exceſſe in others. But, alas, how thinke wee all, it ſufficeth to keepe our ſelues vnſpotted of the World? whiles others become ſpots and blots to the whole Church of God; and expoſe vsus all to his wrath and vengeance. EueryEvery man, wee ſay▪ ſhall beare his owne burthen; eueryevery ſoule dye for it onw tranſgreſſion. But know we not, that other mens ſinnes may become ours, whiles by our conniuence and toleration wee giuegive way to the committing? how elſe ſaid Paul to TIMOTHY?p1. Tim. 5.22. Communicate not with other mens ſinnes. And Nehemiah to the Rulers;qNehem. 13.17 What euill thing is this that yee doe in breaking the Lords Sabbaths? This account make; what ſinnes of others thou laboureſt not, in thy compaſſe, to preuent, are thine in the guilt, as well as they of thine owne perſonall commiſſion. Bee exhorted therefore, carefully to performe this dutie. To the reaſons foreſayd, let this bee added. The fals of others become our blemiſh, and ſcandal amongſt Aliens. The whole Church of God is traduced often for the ſinnes of ſome few Hypocrites. Saith PETER,r2. Pet. 2.13. Spots they are and blots to you, ſpeaking of ſome few in the Church, not anſwering in practcie, to their profeſſion of Godlineſſe. Wee cannot be ignorant, how Hereſies and Enormities riſing in the Church of God, are charged vponupon the Church; yea, vponupon our moſt holy and precious Faith.
Thoſe furies of Anabaptiſts, and Familiſts, &c. are caſt as dung into the face of the Church: though the truth is, they had their condemnation, where they had their firſt originall. And though it bee no ſtrange thing, that there ſhouldſActs 20.30. 1. Iohn 2.19. riſe in the Church of God, peruerſe men, ſpeaking and doing peruerſe things; yet this withall is true in experience, their fals and faultings are the Churches imputations. Wherefore, if neyther compaſſion of the Sinners ſoule, nor feare of Gods wrath, nor perill of infection mooue vsus; yet let the beautie of the Church be precious in our eyes; and ſway vsus to vigilancy againſt other mens ſinnes.
Taking the other reaſon of the caueat, this is the note. Firſt, Sinnes to which our propenſions are ſtrongeſt, must bee ſpecially watched againſt. I know not any ſinne, but wee are prone vntounto it in Nature; yet truth is, that as in the ſtate and compoſition of the bodie, though all Elements enter, yet ſtill there is ſome one predominant; ſo in the ſtate of the ſoule, ſome particulars of ſinne there are, to which we are ſtronglyeſt inclined. Hence yee may obſerue, in ſundry paſſages of Scripture, an Emphaſis ſet vponupon cautions, to auoyd ſome ſinnes.tLuke 12.15. Looke vponupon Couetouſneſſe and beware of it. Why not as well vponupon Pride, and Luxurie? It may be, becauſe thoſe ſinnes are more eaſily diſcerned, more generally deteſted: it may bee alſo, becauſe our Nature is maruellous hauing, and much inclined to Couetouſneſſe.
uIam. 5.12.Aboue all things ſweare not at all. Why, aboue all things? Is there no ſinne comparable to that of Swearing? what thinke wee of Idolatry, and Superſtition? no doubt theſe are in their kinde as haynous, if not more. But it ſeemes, Firſt, This being a ſinne of that ſlippery member the Tongue; and Secondly, growne now through generall vſe, familiar, Cuſtome, that is another Nature, had made it habituall. The propenſion thereto was greater; therefore is that emphaticall caution giuen.
Need I adde Reaſons? that one is, me thinkes, ſufficient: x2 Cor. 2.11.Wee are not ignorant of Satans wiles. That old Serpent hath learnd from long experience, not to preſent in temptation, ſinnes from which hee knowes vsus abhorrent; but where hee ſeeth our propenſions greateſt, thither bends hee his temptations. What ſinnes eyther Naturall conſtitution, or euill cuſtome moſt inclines vntounto, there moſt frequently is eueryevery man tempted.
Ʋſe. As it inſtructs vsus to watch againſt ſuch inclinations; ſo mee thinkes it diſables that vſuall excuſe for ſinnes, that goeth moſt current amongſt the wiſeſt. EueryEvery man thinkes himſelfe moſt excuſable, in the ſinne whereto his Nature moſt bends him. And wee doe ill, they ſay, to reprooue wrath, in a man by Nature Cholerike: forſooth his complexion and naturall conſtitution thither leades him. Now, how euer I confeſſe, this is ſomething, that to the Reproouer ſhould diminiſh the ſinne; yet of all others, to the Sinner it ſhould leſt excuſe it; except where conſcience witneſſeth ſtreighteſt watchfulneſſe againſt it. It ſerues not the turne to ſay, we are thereto naturally inclined. For, Firſt, Corruptions that now are naturall, ſince nature was corrupted, are, if not againſt, yet beſide nature, as it was created. Secondly, The Charge is to be ſo much the more vigilant againſt theſe inclinations; by how much more forcible wee know they are in vsus, when once they are prouoked. Herein therefore thou haſt more cauſe of caution, and humiliation; neuer a whit of more excuſe; except perhaps wee may thinke, ſinfull actions are ſo much the leſſe ſinfull, by how much the more frequently, and delightfully they are committed.
Obſer. The next thing here obſeruable is, How prone our Nature is to retailing of wrongs; ſo that except we be exceedingly cautionate againſt it, the beſt are eaſily ouer-taken in it. That which Phariſes taught Jewes, is moſt plauſible to Nature; LoueLove friends; yMat. 15.43.hate enemies. SAVL a carnall man, wonders at DAVID.z1. Sam. 24.19 Who ſhall finde his enemy at aduantage, and let him goe free? A thing hee thought is quite againſt the Principles of Nature, and common policie. That Lex Talionis, yea, a Talio without Law, carryes with it moſt plauſible equity. Inſomuch that amongſt all the Lords iuſt proceedings, none ſeemes to hauehave more pleaſing equitie, then that wherein he repines euill men, in their owne kind. As inaIudges 1.7. caſe of Adonibezek. And our Sauiour,Luke 16. where he leades his Diſciples to a farther ſtraine, acknowledgeth it a matter aboue the courſe of Nature; and ſuch as wherein we approch neereſt to the Nature of Gods louelove. To doe good for good, is Naturall; good for euill, Diuine and ſupernaturall.
Vſe. Bee admoniſhed to watch againſt it the more, by how much ſtronger thine inclination is thereto. And heare not thoſe ſuggeſtions of fleſh and bloud, that it is matter of good Metall to be quicke of touch: as forward in returning, as others are in offering wrong. Thinke him wiſe that ſaid,bProu. 16.34. Hee that conquereth himſelfe, is better then he that winneth a Citie.
Obſer. The extent followeth; None to any. The note is this. It is not permitted to any to auenge himſelfe on any for his perſonall wrongs. Priuate reuenge is interdicted to all in reſpect of all. Neyther may any be his own caruer, in retayling of wrong. Know we by the way, there is a wide difference betwixt that reuenge, a Magiſtrate takes of Malefactors; and that which priuate men perſecute vponupon the iniurious. The Magiſtrate doth it by Authoritie, and with warrant from God;cRom. 13.4. whoſe Miniſter he is, auenger of wrath on them that doe euill. For them the Iewes Law runnes thus; There ſhall be eye for eye, tooth for tooth; the damage done or intended to the innocent, muſt bee turned vponupon the iniurious. Of priuate perſons the caſe is other: of them the precept holds generally,dRom. 12.19. Auenge not your ſelues. Reſiſt not euill; rather ſuffer a double, then thinke of returning a ſingle iniury. Reaſons, If any man aske them, are theſe. Firſt, Vengeance is Gods: they intrude vponupon Gods Prerogatiue Royall, that without warrant from him, preſume to auenge themſelues. Secondly, His promiſe is to repay it: but, hac lege, ſaith Auguſtine, that wee wayte his leaſure, and preoccupate not his executions. To tell how conſcionable Gods Saints hauehave beene this way, were long. Of Dauid the Story is knowne, in the rayling of Shimei. And howſoeuer wee read of his vow of vengeance in heat of bloud; yet howe1. Sam. 25.32 bleſſeth hee the Lord that kept him from ſhedding bloud? f1. Pet. 2.23.Our Sauiour ſaith PETER,f1. Pet. 2.23. Being reuiled, he reuiled not againe, but committed the vengeance to him that iudgeth iuſtly.
Anabaptiſts and men of that fury, wreſt this and like Scriptures to ouerthrow of Magiſtracie; permitting to none in the dayes of the New Teſtament to vndertake authority of defending the innocent; my purpoſe is not to be long in confutation. Euen now they are gRom. 13.4.Miniſters of God, to take vengeance on them that doe euill. Of Peter wee read, how hee by ſpeciall inſtinct was inſtrument of Gods vengeance on ANANIAS: and PAVL, on ELYMAS the Sorcerer. And I maruell, if fatherly Authority remayne in the Family for correction, as well as for inſtruction; if Eccleſiaſticall Authoritie in the Church by power of the Keyes, why not ciuill alſo in the Common-wealth? beſides that, the ends of Magiſtracie ſtill remaine; defence of the innocent, repreſſing violence, &c. As Phariſes extended the commiſſion of Magiſtrates to priuate men; ſo theſe lay the reſtraints of priuate men, vponupon Magiſtrates. How abſurdly?
But generally yee ſhall ſee it true, they are not ſo narrow in their reſtraint, but the cuſtome of men is as large in the exerciſe of reuenge. Inſomuch that the Phariſes Gloſſe ſtill pleaſeth and ſeemeth reaſonable; eye for eye, tooth for tooth; and hee ſcarce ſeemes worthy the name of a man, that digeſts iniury without reuenge. It were long to ſet downe all particulars of their Plea. There be that thinke it a point of Policy, and beſt way to repreſſe the violence of an Aduerſary, to be as quicke in returning, as others are in offering wrong; As good as hee brings, ſeemes a ſound Rule; and that is pleaſing of the Heatheniſh Politician, Veterem condonando iniuriam inuitas nouam. Let vsus learne to bee wiſe according to the Word of God; and thinke our beſt hDeut. 4.6.wiſedome to ſtand in obedience.
There is another ſort, and they out of their man-hood, and ambition in that kind, alas, how much bloud defile they their ſoules, and the whole Land withall? A word of diſgrace may not bee digeſted without bloud. The queſtion of ſingle Combates I meane not to enter. That ſaying of Bernard I would commend to all ſuch mens remembrance; what euer the iſſue is in ſuch caſe, their ſoules are guiltie of Murther. If thou dye in ſuch fight,*Bern. ad milites Templi. c. 1. moreris homicida: If thou liue, viuis homicida. And it is infoelix victoria, vbi ſuperans virum ſuccumbis vitio.
Labour wee to poſſeſſe our ſoules with Patience and Meekneſſe; that no prouocation of any Aduerſary, may make vsus Vſurpers of the Lords Authoritie. To this end conſider, what Tertullian hath truely:Tertull. de patientia. Betwixt the offerer and requiter of wrong, there is this ods onelyonly. Firſt, One gones before, the other followes to euill. Ambo nequam. Secondly, Remember whoſe i2. Sam. 16.10.prouidence ſwayes and directs the malice of the iniurious. Thirdly, In Patience, expect ſome good for that euill. Fourthly, At leaſt, hinder not a poſſible reconcilement.
The ſecond branch of the preſcript followeth; Euer follow that which is good. Wherein are Firſt, The dutie. Follow that which is good. Secondly, The extent reſpects Firſt, Time; euer. Secondly, Perſons, towards your ſelues and to all men.
Obſer. In caſe of iniury, it ſufficeth not to be innocent, but it is required alſo that wee be beneficent; yea, to an Aduerſarie. So runnes the Precept peremptory; Bleſſe them that curſe; kMat. 5 44.doe good to them that hurt you. lRom 12.20.If thine enemy hunger, feed him; if he thirſt, giuegive him drinke. Excitements we hauehave many. Firſt, our heauenly Fathers example; not only bearing with long patience thoſe that prouoke him, but heaping his benefits vponupon them, ſo long, ſaith Tertullian, till hee ſuffer man to detract from his glory: and begin to thinke there is no prouidence of God, taking notice of mens ſinnes. Thus the great God of Heauen and Earth, whoſe Children we are, if we follow his ſteps. And of whoſe Father-hood wee can hauehave no aſſurance, except in this point we ſtriue to reſemble him. The Saints of God hauehave herein gone before vsus. That of Moſes is remarkeable; ſo ſoone forgotten by a froward people, ſometimes ready to ſtone him, yetmExod. 32.32. how carefully interpoſeth he himſelfe twixt Gods wrath and them? Like read we of Dauid toward his enemies;nActs 7.60. Stephen to his Perſecutors. If theſe Reaſons ſuffice not; conſider, our Sauiour being Iudge; wee cannot bee aſſured that wee hauehave in Charitie any thing ſupernaturall, vntill wee come to this ſtrayne. To doe good for good, is common euen among Publicans: to abſtayne from euill doing, when we ſuffer euill, perhaps, or without perhaps, wee ſhall find in ſome Heathen. Seneca could ſay, As his Aduerſary had learnd to rayle, ſo he to contemne. He hath nothing in Charitie ſupernaturall, that comes not to this height, that he is readie to requite euill with good.
Moreouer, ſaith Paul, it is the only way to ouercome the malice of an Aduerſary, and to meeken his rancor:oRom. 12.10. Thou ſhalt heape coles of fire on his head. The meaning is not, that we ſhall encreaſe Gods vengeance on him; that were to giuegive way to priuate reuenge: but theſe coles of fire are, ſaith AVGVSTINE,*Auguſt. de doctrin. Chriſt. lib. 3. cap. 16. Vrentes poenitentiae gemitus; wherewith the malice of an Aduerſarie is cured; when hee is brought to mourne, that euer hee was enemie to him, by whom his wants hauehave beene releeued. See inſtancep1. Sam. 24.16 in Saul.
The circumſtances of extent follow. Euer follow that which his good. So that our patience, yea, our beneficence muſt be as large as an enemies malice. As our Sauiour to Peter, of the point of forgiueneſſe; ſo here muſt bee a toties quoties. Saith TERTVLLIAN, Fatigetur improbitas patientiâ tuâ. PAVL; Vincatur malitia bonitate tuâ. As Bernard inquiring the meaſure of our louelove to GOD; the modus, ſaith hee, is ſine modo; ſo the time of beneficence is without limit.
Aske you to whom? Not only to your ſelues, hee meanes that are members of the Church, but to men alſo out of the Church, and ſo for the preſent, enemies to God. See if that bee not our Sauiours meaning:qMat. 5.44. Bleſſe them that curſe you: ſo I thinke will none doe to Gods Children, but enemies; not to their perſons onelyonly, but to their cauſe, Pray for them that perſecute you. Theſe are ſure Aliens, if not from profeſſion, yet from the life and power of Pietie. We hauehave ſeene the duty, and the extent of it. No duty, ſay Papiſts; but matter of counſell, thus to louelove an enemie. It is well if it be ſo: yet no ſinne if it be omitted. Doe it, thou haſt more reward: omit it, thou haſt no puniſhment. See whether, in likelihood, the Text will beare it. Firſt, in one tenour runne both preſcripts; what ſhould warrant to conceiue one as matter of precept, the other only as matter of aduice? Secondly, See that none render euill; ſee that yee follow good. Such ſpeciall caueat hee would not hauehave giuen, had it beene a matter left to our choice. Thirdly, None may render euill. EueryEvery one muſt follow good. Precepts bind all: ſo doe not counſels: they are paucorum. Fourthly, See the purpoſe of our Sauiour; and yee ſhall find it but this, to reſtore the Law to his full ſenſe, wherein it had beene ſcanted by the Phariſes. Belike then, the louelove of enemies was comprized in the Law: and therefore is no matter of Euangelicall counſell. Fiftly, Mee thinkes it a matter of neceſſity; in Charitie to goe rLuk 6.34, 35.one ſtep beyond Publicans and ſinners. Except wee reach this ſtrayne, to louelove euen enemies, Publicans, Sinners, Heathens in Charitie hauehave equalled Chriſtians. But leaue them. The preſcript is apparantly touching matter of dutie.
It is, I confeſſe, a Leſſon harſh to fleſh and bloud, thus louingly to require an enemies euill with goodneſſe; but the more difficult it is to Nature, the more earneſt ſhould bee our gracious endeuours: and I dare ſay, the more comfortable ſhall bee the practice. And let mee exhort all GODS people to ſtriue for this perfection in their Charitie. Excitements wee hauehave heard many; let this bee added: The experience our ſelues hauehave had of Gods bounty toward vsus, euen while wee were enemies vntounto God. Euen ſRom. 5.8, 10.when we were enemies, wee were reconciled vntounto God by the death of his Sonne. Hee ſpared not his owne Sonne, but gaue him to dye for vsus that were enemies vntounto him. To ſpeake of his other inferiour fauours, in bearing our frowardneſſe, and daily prouocations, yea, tLam. 3.23.renewing his mercies vponupon vsus, which eueryevery morning were infinite: This onelyonly I ſay, If GOD ſo loued vsus, we ought alſo ſo to louelove one another.
But where may the man be found amongſt a thouſand, that thus farre proceedes in Charitie? They are prime Chriſtians in their own opinion, that aſcend to Sauls meaſure; I will doe thee no more harme; and they hauehave gone exceeding farre, that hauehave gotten ſo much power ouer their wrathfull affections, that they breake not out to retayling of wrongs. They are generally of opinion, this meaſure of Charitie is as much as Angelicall; not here to bee attayned while wee carry about vsus fleſh and bloud; till in Heauen wee bee made like and equall to Angels. Now, I confeſſe, in degree of louing, there will be imperfection, while wee liue in this World. Yet this, I am ſure, may bee obtayned in this life; Charitie may bee perfect extenſiue; and except it be ſo, there is no truth of louelove in vsus.
Let vsus be exhorted to endeuour it. To former Reaſons adde theſe:
Firſt, There is ſomething in worſt men and moſt malicious, that is amiable; and ſhould draw not our beneficence onelyonly, but our louing affection: the Nature of man, indued perhaps with ſome ſpeciall gifts, of Wit, Fortitude or the like: let theſe be cheriſhed.
Secondly, Conſider, their poſſibilitie of returning to better ſtate. Strange alterations wee hauehave read, and ſeene, Gods grace to hauehave made in many. Paul was taken out of heat of perſecution, and became a Preacher of that truth, which before hee perſecuted; as Auſtine thinkes by Stephens Prayer as one meane. Si Sanctus STEPHANAS non ſic oraſſet, Eccleſia PAVLVM non haberet.
Laſtly, what euer the iſſue of our kindneſſe is in them, to vsus we are ſure it ſhall be comfortable: and no queſtion find reward with God.uPſal. 35.13. I wept, ſaith DAVID, and prayed, and faſted in their aduerſitie; no benefit came to them in their amendement: but my Prayer ſhall turne into mine owne boſome.