Exposition Upon 1 Peter, Biblical exegesis · Chapter 3 · Verse 8
Verse 8. Finally, be ye all of one minde, having compassion one of another, love as brethren, be pitiful, be courteous, Verse 9. Not rendring evil for evil, or railing for railing; but contrariwise blessing, knowing that ye are thereunto called, that ye should inherit a blessing.
NOw he comes to certain general Exhortations, that concern all sorts and states whatsoever, and they tend to love, and a peaceable and comfortable living together one with another.
Be ye all of one minde,] Not that he would have these Jews to be of one minde with the Idolatrous and prophane Gentiles amongst whom they lived, but that being converted and believing Jews, they would all consent and agree together, in the matters of Faith, and Religion of Christ, that they would all embrace the Lord Jesus, the onelyonly Foundation; and that some onelyonly should not look for Salvation by him, some by the Law, and some by both, but that all should seek unto him alone: And as they were thus to agree in matters of Faith, so also in their Civil affairs, avoiding contention and strife. The vertue then which is here exhorted unto,See 1 Cor. 1. …0 is Unanimity, a joyning together in one minde, and one heart, in one judgement, and one affection.
For Unity in Religion,There must be between Christians unity in Religion. though Errors be many, yet there's but one Truth, which every one must know, believe, and walk in to Salvation: Other foundation besides Christ there's none; all that believe in him shall be saved,1 Cor. 3. 11. as they that miss of him, building beside the foundation, fall to the ground, shall be ashamed and confounded: We were all created in the Truth,Iohn 14. 6. but since the fall become prone to error;Prov. 23. 23. Christ is the Truth, the Way and the Life, and this are we to buy; this is contained in the Scriptures, for which we are to search: Some foolishly imagine, that every one shall be saved by his own devotion, but its life eternal to know God,Iohn 17. 3. and Christ Jesus whom he hath sent.
To be thus in one judgement in Religion,Reasons. is a great mean of peace, as the contrary a great cause of dissention; even disagreement in small matters, makes alienations of affections, much more in Religion. This Jeroboam knew well,1 King. 12. 27. he would not suffer the ten Tribes to come up to Jerusalem to worship, as God commanded, lest agreeing together, they should fall from him, but chose to set up a new kinde of worship at Dan and Bethel, thereby to set them at oddes.
Its lamentable that so many are distracted into divers and innumeral Heresies,Who disagree from the truth in the foundation. and but a very handful have the Truth, and be of one minde: Some disagree from the Truth in the very foundation, as, 1. Heathens and Pagans, living in strange kindes of idolatry, being altogether ignorant of God and Christ. 2. The Jews, that look for another Savior,1 Iohn 2. 23. acknowledging the Father but not the Son; but he hath that not the Son, hath not the Father. 3. The Turks, that acknowledge the Old, not the New Testament, the Father, not the Son. 4. The Papists, that hold some (not all) points tending this way, as in the matter of our salvation, parting the same between Christ and our selves. 5. The Arrians, and that base Atheistical Sect of the Family of Love, &c.
Some,Who holding the foundation, do yet erre from the truth. though they differ not in foundation, yet erre from the truth; Such were the Donatists, Novatians, and such like of old, as in our times, the Lutherans beyond the Seas, and amongst our selves, the Separatists; Those are led with a Spirit of pride and preposterous Zeal; They were bred up in the Church, and as soon as they were able to shift for themselves, they spit in their Mothers face, and call her Strumpet; These be ungracious children, they were never thus taught of Christ or his Apostles: As we are to pity and pray for the former, and that the Lord would deliver his poor people from the tyranny of the Turk and Antichrist, giving the Gospel a free passage among them, that with one minde and mouth they may glorifie God in Christ Jesus; so for these: Seeing there is little to prevail with them, as having a proud conceit of themselves and their opinions, lets take heed we be not led away with them; for herein they hazard their souls greatly, that they forsake the means, the Ministery of the Word, and so may revolt, or at least stand at a stay: Whiles they be so quarrelling about matters of Controversie, they neglect matters of Sanctification and Government of their lives.
Besides, even among our selves that tarry in the Church, there is odds and difference, and thereby carnal worldlings and prophane persons excuse themselves from embracing Religion, but this shall not serve their turn:1 Cor. 13. 9. There is odds indeed, and no marvel, For we know in part, and believe in part.
But wherein is the difference, not in the grounds of our Religion, but in matters of Ceremony and Circumstance:Difference amongst our selves for matter of Ceremony. So far as the Ministers of the Church of England agree, let them embrace, believe and obey, and it shall be sufficient to bring them to Heaven; as for the things about which they differ, they little concern them: we are to desire God that these controversies were at an end, and that we may be all of one minde about these things; till which time we are to desire, that there might not be such Separation of affections for these things,Note. but as both may be saved and be good Christians that be of either of both mindes, so there might be a consent and agreement, and not one rent asunder in affection from another; for as it were extream uncharitableness for any to judge any for these things, whom they see to live godly, and Preach diligently, so to censure those over sharply that are not altogether of the same judgement.The evils which ensue hereupon. This doth much hurt, for as it was said, The war of Hereticks, is the peace of the Church; so it is now too true, That the contention of the Church, is the peace and increase of Papists among us: Hereby also many fall to Brownism, and sundry no doubt hereupon shake off all care of Religion, and are little better then Atheists.
Some there are even also amongst private Christians,Differences amongst Christians about private opinions. that having somewhat better gifts of wit and memory, and some more knowledge then others, fall to curious questions, and maintain strange and singular opinions, as, That they can discern Spirits, and in an hours talk with a man, know certainly whether he be a childe of God or not, &c. whereby they draw parties to themselves, fall into wrangling and strife with such as oppose their fancies, becomes strange unto them, discharge them behinde their backs; whence the godly are grieved, and prophane ones take occasion to exclaim against the profession of Religion, yea, their Ministers become ill thought of as teachers of such Novelties: Such are of a proud Spirit, as who take up Opinions not grounded in the Word, and maintain them also to the breach of unity and love: If any scruple arise in our mindes, we are in humility to resort to those,Mal. 2. 7. whose lips are appointed to preserve knowledge.
For unity in civil affairs,There must be also unity between us in our conversation. or outward conversation: We ought to be of one minde in every good thing in our families, and places where we live, husbands and wives, neighbors with neighbors, must be like-minded one towards another,Eph. 4. 2. according to Christ Jesus; any other is a conspiracy,Rom. 15. 5. no true agreement. In Towns men ought to joyn together to suppress evil persons and places, and set up goodness so much as in them lies; where two or three thus consent, there is God in the midst of them: But in most places, men set themselves to cross one another, and Baal hath them which plead for him, and against God and goodness;Simil. as if one Horse were set at the one end of the Cart, and another at the other end, and each put to draw, they would trample the ground, tire themselves, and do no good to the owner: so is it in many Towns, where dissention beareth sway, nothing is done to the glory of God or good thereof.Acts 4. 32. And for particular persons and neighbors, they must be of one heart, and live lovingly together, not offering occasion of offence, nor readily embracing any, but forgetting,Eph. 4. 26. forgiving, and passing by injuries, not giving place unto wrath, nor suffering the Sun to go down thereon. We are brethren, members also of one body,Isa. 11. 6. we must live like Lambs one with another: O how good and comely a thing is it thus to live!Psal. 133. 1. but alas, how do men wrangle and contend for every trifle:Gen. 13. 8. Welfare Abraham, he would rather yield to Lot then contend, we are his children if we follow his steps; What a shame is it, that they which are baptized with the same Baptism, profess the same Faith, and say that they are guided by the same Spirit, should yet be at strife and variance? O fie upon it, How do these stain their Prayers, hinder themselves from the Sacrament? How canst thou look God in the face, who thus break his Commandments? Hereof pride and covetousness are the main causes: Take we heed to these duties,2 Cor. 13. 11. that living in peace, the God of love and peace may be with us.
Having compassion one of another,] Christians must be of like affection each to other.Another vertue required, is to be of like affection each to other, in their prosperity rejoycing with them, and desiring the continuance thereof, as in their heaviness to be grieved;Rom. 12. 15. yea, we are to rejoyce in their prosperity, though we our selves were in affliction,Psal. 122. 6. to rejoyce, I say whether in respect of the Church in general, or of the particular Members thereof: Such shal not prosper that have ill will to Sion, that envy the prosperity of the Church, nor such as are envious at the good estate of particular Christians, or Ministers, their welfare, credit, peace, liberty; nor such as have an ill eye at their Neighbors thriving in wealth, credit, gifts, or any other blessing: Through the Devil (justly stiled the envious man, as being the author of envy, they become thus envious: What, shall we have an ill eye, because God is good? what is this but to finde fault with God?Gal. 5. 21. How was envy punished in Cain, Psal. 37. 1.in Esau, in the Edomites, &c. Its a work of the flesh, which God cannot away withal; nay, we are not to envy at the prosperity of the wicked, for they shall pay full dearly for it: Naturally we are addicted hereunto, but we ought to hate it, and strive against it: And for them whom God blesseth above others, they must walk very warily in all humbleness and care to do good, and kindely use their Inferiors, else they put them upon a temptation of envy, whereas on the other part people will say, His wealth and place is well bestowed on him, he is loving, affable, doth good, &c.
And as we are to rejoyce with them that do rejoyce,Gal. 6. 2. so must we mourn with them that mourn, we must help to bear their burthen; we must pity them in our hearts, pray for them, visit them, and otherwise relieve them if need be; we must not be altogether for our selves, as those who were not born for our selves alone.Heb. 13. 3. In the natural body,1 Cor. 12. 26. if one member suffer, the rest suffer with it, much more should it be so in the spiritual: If the foot get a thorn in it, the back bows down to it, the eye looks upon it, the hand searcheth it, the heart grieveth, the tongue complaineth; should not we be thus affected at the hurt of our fellow-members?See Acts 9. 4. Our head is a living feeling head, and accordingly we should be feeling members: If we shall do thus for others, shall not they do the like for us? Herein Nehemiah may be our patern, though he were in great prosperity,Neh. 1. 4. & 2. 1, 2, 3, &c. yet hearing of the miseries of Gods people, he so mourned, that it was seen in his face; he used his best credit with the King, and by his permission undertook a painful journey with much hazard to remedy the same.
1. This rebuketh those which rejoyce at the destruction of the Church and members thereof,Use 1. as the Papists would have done had their Powder-treason been effected, and as carnal people do when the godly fall either into any trouble or sin:Psal. 137. 7. Thus did the Edomites in the day of Jerusalem, Prov. 17. 5.but he that is glad at calamities, Iob 31. 29.shall not be unpunished: Job rejoyced not at the destruction even of him that hated him;Pro. 24. 17, 18. who so thus doth, the Lord will not turn away his wrath from him.
2. It condemneth those which instead of grieving at the afflictions of their Brethren,Use 2. are the onelyonly authors thereof, by Oppression, Bribery, Extortion, and such cruel dealing; so was Pharaoh unto the Israelites, as Paul a cruel persecuter till he was converted: Now if they that grieve not with them, and help them not in their miseries will be found guilty, and condemned at the last day, what shall become of those men of blood that have been the cause of their overthrow? The cryes of Gods poor servants ascend against them, and will bring destruction upon them, as the Israelites upon Pharaoh.
3. It condemneth those that whatsoever be the case of the Church,Use 3. or Christians, or Neighbors, have no regard thereof, but give themselves over to Ease, Pleasure, Belly chear: Thus did Ahasuerus and Haman, Amos 6. 4.thus the rich Glutton in the Gospel, but there's a curse prepared for such; others are like stocks and stones, neither grieve in heart, pity in tongue, nor afford any comfort to those that are in distress, they may sink or swine for all them: They think it well if they hurt no man, but this will not serve their turn, O what comfort can such look for either from God or men in their extremity! yea, its also a great fault amongst Christians, that they minde so much their own matters, that they are little affected this way, seldom pray for such as are in distress, slowly visit them, and slenderly relieve them: Who knows what temptations they may meet with? Its no easie thing to go alone through trouble without help; its an Argument such have shrewd obstruction by Self-love and Covetousness, wherewith they are much benumb'd, half dead through want of Spiritual moisture: We must labor to put away those, to be purged and rid of them, and labor to finde our souls to be in a good state and plight, by our sensisible sympathizing at our brothers miseries: Are we guilty herein? It concerns us to be much humbled for the same, and to labor for Reformation; then shall we with comfort look up to God in our afflictions, and may be assured, that if God shall lay his hand upon us, not a few will help shore us up, and thats no small comfort in affliction.
Love as brethren,] Love as children of the same Father, love each other as it becometh Christians, love one another with a brotherly love. Hereof I have spoken on Chap. 1. ver. 22.That Christians may love one another. Here onelyonly consider, wha… Christians are to do, and what to avoid, that they may love one another.
1. We are 1.What they are to do. To provoke one another unto the duties of love. 2. In all we do to or for the Saints,2 Cor. 16. 14. we must strive to do the same in a loving maner. 3. We must hide our brothers infirmities, not blazing them abroad to their disgrace, not estranging our selves from them for wrongs they do us, but gently rebuking them for the same. 4. If our brother trespass against us, we must shew our selves easie to be entreated upon his acknowledgement thereof.
2. We must avoid,What they must avoid. 1. Familiar society with the wicked of the world. 2. Take heed of such as sow discord. 3. Not desire worldly greatness, whether in Church or Commonwealth. 4. Not be wise in our own conceits, but esteem of others judgement as well as our own. 5. Not be altogether addicted to our own worldy affairs, thereupon affecting retiredness from the society of others.
1. This reproves those that love,Use 1. like, and use all alike; the loose and prophane, give them as good content, as the good and vertuous.
2. It reproves them,Use 2. that like the godly worst, or could like them well, were they not so precise.
3. It reproves the contentions between Christians;Use 3. we should love one another with brotherly affection, and shew the same by brotherly actions, but how do many fall out for trifles? What a fearful thing is this? How monstrous and prodigious for one member to offer violence unto another? To see brethren contend before God their Father, in the face of the Church their Mother, and before their fellow-brothers and Christians in Christ that grieve at it, yea, before the wretches of the world that laugh at it, how strange is it? When two Christians fall out and be at variance, do they not unchristian and unbrother each other? O the strength and violence of our corruption breaking asunder this band! What shall tye men together, if the Spirit of Love be not strong enough?Gen. 13. 7. O that we could remember with Abraham, that there are Canaanites and Perizzites in the land! O that the unregenerate would labor for Sanctification, whereby they may begin to love God and their brethren, and the regenerate labor to pull out all these weeds of Pride, Covetousness, Envy, Frowardness, &c. that this tender plant of Love taking root in their hearts, may so thrive,See 2 Thess. 1 2. that it may fructifie in their lives and conversation, and they may abound more and more therein.
Be pitiful,] What pity is.Pity is an holy compassion of the heart, whereby we are ready to relieve them that are in misery, whether our selves or others.
Herein there must be both the affection of the heart, and help of the hand.
For our selves,We must pity our selves. we are by nature in a most woful and fearful condition, we are sinners, and so under the curse of God, and subject to eternal condemnation hereafter, and therewithal the vassals and slaves of Sin and the Devil. Now we are bound to love our selves first, therefore to pity our selves in any misery: If we be in any bodily misery, as pains, poverty, or the like, we moan our selves, complain, and grieving, seek to relieve our selves, so ought we to take knowledge of the miseries of our souls, and labor to get our selves out of the same: We must not be quiet till we have got the assurance of the pardon of our sins, and that there is no condemnation unto us; we must give no sleep to our eyes, nor slumber to our eye-lids, till we finde our selves thus delivered: And considering that of our selves we have no strength to any thing that is good, we must endeavor to live under the Ministery of the Word, where we may know the will of God, and be thereby directed unto Salvation.
This condemneth the most unmerciful hard-heartedness of the world,Use. that have no pity on themselves for their Spiritual miseries, nay will not take knowledge of them, but hate those that would help them out of them, or knowing them, yet are content either to abide in the same without any regard, or bless themselves in their condition, as if either it were not so bad as it is, or they might come out of it when they would: Would we not pity our selves if we were blinde, lame, naked, diseased in our bodies? Such are we in soul, but where's our pity? Who would live in a place where there were no bread? or in a Town besieged by Enemies, wherein there were no Watchmen to give warning?Simile. but not a few live where there are neither Preaching nor Preachers. As Peter bade Christ favor himself, so may we bid these pity themselves. O consider of the worth of your souls, and of the misery wherein they now are, and (if not now prevented) hereafter shall be: How do we take on if our finger be but a little burnt with a Candle? Should we not therefore stand in fear of the everlasting burning in Hell? Who will pity you, if you pity not your own souls? or who will commit unto you their souls to be cared for, that have no pity of your own? If God cast you into eternal torments without pity, yet you must needs blame your selves, as those who had no pity of your selves: O pity your selves, though it be with some pains to your bodies: If your bodies do your souls a good turn, as by bringing them to the Word, being profited thereby, they will requite them a thousand fold.
Pity towards others,We must pity the souls of others. is either in respect of their souls or their bodies.
In respect of their souls, It must be our care and labor to help them out of such miseries and bondage as they lie under:Isa. 49. 23. Thus must Princes be careful of their subjects souls,Psal 78. 72. be unto them as nursing fathers and nursing mothers, feed them, guide them, and with Asa, Hezekiah, Josiah, Jehoshaphat, &c. provide that they may be instructed in their duties:Rom. 13. 3, 4. Thus must Magistrates of the people among whom they live, encouraging the good, and punishing the bad: Thus Ministers, as Watchmen, tell people of any danger; as Shepherds, feed them;See Eze. 34. 4. and as guides, lead them: They must preach to the capacity of the meanest,2 Tim. 2. 15. and 4. 2. going in and out before them by an holy example: Thus Patrons must have a care in bestowing their livings in pity of the peoples souls;1 Pet. 5. 2. Thus Parents of their Children, bringing them up in the narture and fear of the Lord; Thus Husbands of their wives souls,Eph. 6. 4. Masters of their Servants, all of us each of others: Help them that live in ignorance out of it in what you can, bring home the impenitent, comfort them that are afflicted; yea, we are even to pity those that are further off, or dwell in other Countries, who are yet without the knowledge of God and Christ, as also to pity their souls, who do not yet pity themselves.Reasons. What may not enduce us hereunto? God is full of compassion and mercy:Psal. 103. 13. Such an account made he of our souls,Iohn 3. 16. as to save them, he gave the blood of his own Son: Christ Jesus so pitied us, as he was content to abase himself to the state of man,Phil. 2. 8. taking upon him the form of a Servant, yea, to undergo the ignominous death of the Cross: O how he wept over Jerusalem! How moved he was with pity,Luke 19. 41. when he saw the people scattered as Sheep wanting a shepherd?Mat. 9. 36. and as he himself Preached most diligently, so as the Doctor and Prophet of his Church, he furnisht the same with able men, as the twelve Apostles, and seventy Disciples. Adde hereunto,See Mat. 16. 26. that the soul is of more worth then the whole world, and that if the soul be lost, it must lie in unspeakable and endless torments, and thither also will it draw the body.
This condemneth the unmercifulness of the world towards souls,Use. as of those which establish false Religion, and binde their people thereto,1 King. 16. 26. as Jeroboam, who made the people sin; such poyson and murther the soul: So of ungodly Magistrates, who hinder the preaching of the Word in what they can; So of ignorant, Heretical, corrupt Teachers, ravening Wolves, such starve or poyson souls, They cloath themselves with the fleece, but care not for the flock; So of wicked and unconscionable Patrons, that for kindred, favor, or money, put in such as God never called, being no way fit for that weighty calling, utterly unapt to teach, having neither ability nor willingness thereto, being such as seek their ease and pleasures; So of wicked Fathers, that buy livings for their Sons, though never so unsufficient; So of careless and ungodly Parents, that have no care of the education of their Children, providing for them food, gay cloaths, and great Portions, but no good instruction.Simile. If they were taken Captives of the Turk, they will mourn, but are no whit moved with pity, though they be indeed Slaves unto Satan; If but their finger ake, they are grieved, what should they then be, seeing so many ugly sores of deadly sins running upon them? So of Neighbors that little regard those they live by, though ignorant, impenitent, &c. they are not troubled at it, shew little mercy this way; So if any be afflicted in conscience, few take the same to heart, few do either regard or pity them. Assuredly such as shew no mercy to the souls of others, especially them that be under their charge, shall have of God no mercy shewed on their souls, but as it was said,Exod. 21. 24. Eye for eye, tooth for tooth; so will he make them pay soul for soul; their blood shall be required of them: There shall be judgement without mercy, Iames 2. 13.to them that shew no mercy, yea, God will especially unconscionable and unmerciful Ministers,See Ier. 20. 6. not only in themselves and their goods so gotten,Hos. 4. 6. but also in their children. Contrarily to those that have pitied souls,Matth. 5. 7. God will shew mercy: Godly Kings and Magistrates,1 Tim. 4. 16. with Jehoshaphat, Hezekiah, and Nehemiah, God will bless and remember them in goodness:Dan. 12. 8. Also godly, painful and merciful Ministers, shall both save themselves, and them that hear them; They shall shine as the Stars, and receive an incorruptible Crown of glory:2 Tim. 4. 8. Being careful in their places, they are (what effect soever their labors have) a sweet savor to God.2 Cor. 2. 15. The like may be said of Parents, who are careful in their childrens education, and of godly Neighbors, which seek the good of their souls with whom they live, God will requite it into their bosoms, as having done a great work: O let us be provoked to have more regard and pity of the miseries of souls then ever! If we be careful of our own, we will also be careful of the souls of others; when we have once felt the misery of our own souls, and found mercy of God to be delivered therefrom, then will we know the worth of souls, and be pitiful over others. No marvel though so few be careful of the souls of others, being there are so few careful of their own; whensoever you see any negligent in their places, its because the work of grace hath not been as yet wrought on their souls.
In respect of their Bodies;We must pity the bodies of others. To those that be sick, in pain, poverty, debt, prison, or any outward distress, we ought to be inwardly compassionate,See Isa. 58. 6. and outwardly relieve them as we may; we must have bowels of mercy,Luke 14. 13. right bowels towards them; we must have such tenderness of affection,Rom. 12. 15. as if we were in the same case;Heb. 13. 3. we are not born onelyonly for our selves, we are but Stewards: God sends poverty on them, as for the tryal of their faith and patience, so of our love; we have cause to thank God, who hath thus honored us to be givers, what have we deserved more then others?Simil. God as a mighty Prince and House-keeper, hath called us all to his Table, setting some at the upper end, others at the middle, as others at the lower end thereof; It were no maners in them that sit above, to keep all for themselves, they must distribute to them that sit lowest of that that's set before them:Reasons. God is merciful, and so should we be, yea, this is the note of a good man,Psal. 112. 9. and such were Job and Cornelius, such Dorcas; yea, how pitiful was our Savior this way, when he fed the hungry, gave sight to the blinde, healed the lame, &c. God hath also made gracious promises hereunto, all which may induce us to the performance hereof.Signs. And thus are we affected indeed, when we are ready to hear the cryes of the poor, and to relieve them chearfully; wherein notwithstanding we must not look for too much beholdingness, we must shew mercy to those that have most need, and of those to the houshold of Faith; we must give out of goods well gotten, laying aside somewhat thereof for such uses; we must abound more and more, being full of mercy, and not weary of well doing: So when we lend freely, not looking so much to save our selves, as to pleasure them to whom we lend, and in buying and selling, do unto others as we would be dealt withal: Whereunto may be added, our dealing mercifully with those which fall into our danger, by forfeiting their Bond, not fulfilling their Covenants, and the like.
1. This condemneth all unmerciful men,Use 1. whether such as will part from nothing but even by constraint, hard-hearted, having no bowels, giving no more then needs must, not lending at all, or for their own advantage to the undoing of the borrowers; or such as do hurt, oppress, gripe by Usury, by cruel letting of Leases, selling after unreasonable Rate to the poor, buying of them half for nought, grinding their faces, and flaying their skins by Forfeitures, &c. so feeding themselves on them, and working on their necessities; Let all such know, That they have no grace in them at all,1 Iohn 3. 17. and 4. 20. no soundness in Religion, no true love of God,Iames 1. 27. God also will shut up his mercy from these, neither shall they partake of blessedness;Prov. 21. 13. Though they cry unto him, he will not hear them, Matth 5. 7.he will be revenged on them in their goods, names, children, souls, here and hereafter: See Job 20. 10, 15. Prov. 22. 22, 23. Jer. 17. Mat. 25.
2. This may be a comfort to all merciful minded,Use 2. and liberal handed men: They are herein like to God, who is merciful, and requires of us so to be,Luke 6. 36. because he is so; as good and faithful Stewards, they shall be made Rulers over much: They shall be blessed every way, for they cause many thanks to be given to God,Pro. 11. 24, 25. and they have also many Prayers;Eccles. 11. 1. they are blessed in their goods, as which not onelyonly encrease more and more, but descend from them to their posterity; they are blessed in their names, they live in credit and reputation, and being dead,Acts 8. 2. they are much lamented for; they are blessed in their children, they are blessed every way, outwardly, inwardly, in body, in soul,Psal. 37. 26. here and hereafter:Matth. 5. 7. and 25. 21. The merciful shall obtain mercy, The good and faithful servant shall enter his Masters joy.
3. For those that be not cruel,Use 3. yet withal not so merciful as they should be, let them labor for this grace of pity; and to this end both remove the lets and impediments thereof, namely, Prodigality (whereby they waste all, become unthrifts, unfit at all to do any good) and Covetousness (whereby they think all lost that goes besides themselves, which is indeed the cut-throat of pity) and use the means conducing hereunto,Means conducing hereunto. namely, 1. Labor for a feeling of Gods mercy to themselves. 2. Visit the poors houses, look into their Cup boards, observe their cold fare, their thin and hard lodging (this cannot but affect them, as the Samaritan upon his view of the man faln among Thieves,Luke 10. 33. had compassion on him.) 3. If they themselves cannot see them, let them take informations thereof from others. 4. When they are in any affliction, as in pains, or sick, let them consider the means they have for their recovery, as a warm house, a good bed, wholesom Dyet, the Physitians advice and direction, &c. all which the poor want: Whoso doth thankfully acknowledge those, cannot but be pitiful.We must be pitiful to our beasts.
There's yet one further branch of pity; We must be pitiful to our Beasts,Prov. 12. 10. we must use them mercifully, and keep them sufficiently, yea be pitiful not onelyonly of our own,Exod. 23. 4. but our Neighbors, nay our Enemies. God is pitiful this way,Psal. 104. 21. and 147. 9. He feeds the yong Ravens that cry unto him; and, The Lyons seek their meat from him: Deut. 25. 4.He openeth his hand, and filleth all things living with plenteousness: He will not have the mouth of the Ox to be musled; Exod. 20. 10.and will have the beasts also rest on the Sabbath day.
This rebukes those which (though they pamper them not as some do their Hounds,Use. giving them that which many of the poor want, and others their Horses) are cruel persons to their Beasts, as rank Riders, which are all on the spur (yet in Princes Affairs, or cases of necessity men may take liberty this way) covetous Misers, that keep their Cattel bare and poor, Servants that deal unconscionably, through their idleness and laziness suffering poor dumb creatures to perish; all which hurry up and down by unnecessary journeys, or by their journeys on the Lords day, whether for profit or pleasure.
Be courteous,] What courtesie is, and that Christians are to be courteousCourtesie is an affable, milde, and lowly carriage of our selves towards our equals and inferiors (for its reverence and duty we owe and do perform to our superiors and betters) this is in countenance,How it shews it self. gesture, words and deeds; our countenance must be amiable, not too cloudy and austere; we must kindely and lovingly greet one another (Greet one another (saith the Apostle) with an holy kiss; Rom. 16. 16.and in another place,1 Pet. 5. 14. with the kiss of charity, Psal. 129. 8.both speeches be to very good purpose:) This hath been of ancient standing, even to greet one another at meeting or passing by,Rom. 12. 10. and hereof we have examples in the holy Scriptures:Luke 14. 8. We must also give the upper hand, and highest seat in our Meetings, which also our Savior doth require: We must also be affable in our speeches, whilest we be in company, not too strange or dark, but free and chearful; this is required in Scripture under the name of Meekness (even the smallest duties that we owe one to another are here set down) & for this is Moses commended;Ephes. 4. 2. so our Savior Christ,Col. 3. 12. he was so affable,Num. 12. 3. as poor ones, yea poor women durst speak to him; his disciples also asked him questions from time to time, which he refused not to answer; yea, even unto him that smote him he spake courteously,Iohn 18. 23. If I have evil spoken, bear witness of the evil.
This tends greatly to peace, and to procure love: What force was in Absoloms courteous speeches,2 Sam. 15. 6. to steal away the hearts of the people? The contrary breeds heart-burnings, evil surmisings, contentions, what not? Our Nature can abide nothing worse, then to see our selves contemned or neglected by others; what can we do less, then greet and use them kindely? If they be our equals, is it not reason we should use them as courteously as we would be used of them? If our inferiors, its noble for us to use them kindly, as its a point of a base minde to insult over, or trample them under. Thus would they murmure against God, and envy us, whereas our courteous behavior would be a means to make them contented with their place; yea, though we are not to be familiar with the wicked, or open our hearts to such, or joyn our selves in near communion with them, or bear with them in their evil courses, but speak earnestly against the same; yet are we to carry our selves courteously towards them, that thereby we may win them the more.
This rebuketh those that fail in either extreme.Use 1.
On the one part, there are some 1. Which are proud, scornful, and disdainful in their looks and carriage towards others, passing by them without saluting them, or once speaking to them; such have base mindes: And what can be more strange, then that any mortal man which is but a Worm, should thus deal with one that is his own flesh, the image of God, yea haply one better then himself? 2. Which strive and justle for the highest rooms, wall, or seats in the Church, and elswhere, which strive for the way upon the Road, &c. Hereby they display their pride, and in stead of honor, bring disgrace upon themselves. 3. Use curst and cruel speaking, like Nabal, who was so wicked, that none could speak to him, or carry themselves so high, as their inferior cannot speak to them: Hence is the common Proverb, They had rather speak to the greatest Gentleman or Nobleman in a Countrey, then to such a mean man, and have a better answer; Naaman and Job would hear their Servants speak. 4. Such as for frowardness and heart-burning cannot speak when they meet, nor salute each other, but pass by each other, as if they were dumb and tonguetyed; a goodly matter, if they could wound and kill one another as good cheap, would they not do it? and is not this sin before God? doth not God behold the same?
On the other, there is 1. Counterfeit courtesie, in low crouchings and greetings, &c. wherein (being void of love and kindeness) men do altogether seek themselves,2 Sam. 15. 6. as Absolom did. 2. Treacherous courtesie, when men salute kindely, but intend devilishly, under a fair vizard bearing mischief in their hearts; Thus Joab in killing Abner and Amasa, and Judas in betraying Christ; thus many will speak very friendly to them against whom behinde their backs they will by and by rail, and plot mischief. 3. Excessive courtesie, when men be too full of it: If some in humility and true simplicity, shew a great deal more courtesie towards their Superiors then they would have, its not much amiss; but when men exceed in it towards their equals, it doth often carry much falshood with it, according to the old Proverb, Much courtesie, much craft; its also seen often, that there are none more hollow, then they that seem most courteous; God for the present seeth their hypocrisie, and man in time will, and loath both it and them: Its a fault among Christians, that at their meetings they stand striving who should take the place, or sit down first, &c. to the great disturbance of the whole company; modestly to refuse the place at the first is commendable, as its also in them that offer it, but for either to stand long complementing about it, ridiculous.
Not rendring evil for evil, Christians must not revenge themselves on their enemies.or railing for railing,] Now of our carriage towards wicked and injurious men: They are naturally bent to speak evil of us, especially being the servants of God, but we must not requite them with the like, we must not revenge our selves on them: They that make a trade hereof, are but carnal, and have naughty hearts: Its also a vile thing, fittter for Turks and Heathens, then such as know God; as we would be forgiven of God, we must for give one another. But of this already on Vers. 23. of the foregoing Chapter.
There's lawful revenge on our selves,Lawful revenge on our selves. as in Zacheus the Publican, Mary Magdalene, the Apostle Paul, the Incestuous person, &c. Thus we are to revenge our covetousness by more large giving; our ryot, by more sparing from the body; our earnestness and pains in evil, by the like or greater in hearing the Word and holy Exercises. There's also an holy revenge upon others,On others. which is rather upon sin then their persons, being zealous against the same in whomsoever we finde it, whether our children, servants, or others, accordingly avenging the glory of God, by bringing those to punishment that hinder or hurt the same.
But contrariwise blessing,] Gods children in respect of their outward conversation, must differ and be contrary to the wicked.The lives and language of Gods children should not onelyonly be differing from the world, but in many things they must be quite contrary, for they are led by contrary principles, the one by the flesh, the other by the spirit; the one mindes onelyonly earthly things, the other heavenly: This is a step higher, an harder lesson then the former, to requite evil with good: The wicked render evil for evil, so must not we, as light and darkness, Christ and Belial, we must be herein contrary to them: Some weak Christians there are that come too nigh the fashions, behavior and speech of the wicked; many too much set upon the world as the wicked are; fie upon it: To be easily provoked, and hardly entreated to be reconciled, is the fashion of the world, but such must not ours be.
By blessing in this place we are to understand praying for our enemies,We must requite evil with good. speaking kindely to them, giving them kinde answers, and doing them all the good we can.
Observ. Its not onelyonly our duty to be free from revenge of evil,See Iohn 31. 16, 17, 18. but we must requite evil with good:Rom. 12. 20, 2 If our enemies speak ill of us, or to us,1 Thess. 5. 1…. we must speak well of and to them; if they do ill to us, we must do well to them.
Obj. But did not David and Jeremiah pray against their enemies, and Elisha cursed the children that m…ckt him?
Ans. Enemies be either private to us,Mat. 5. 44. or publike to God and his Church,An Objection answered. and these either curable or incurable: For publique incurable enemies, if we knew them, we might hate their sins directly, and their persons indirectly, as the Devil, which these holy men of God did know by an extraordinary measure of the Spirit wherewith they were led, and not otherwise, and so they were rather prophesies of the destruction of bad men delivered in the form of Prayer: But we have no such warrant, therefore may not we do so; but for private enemies, or for publike that be curable (as who are not for ought we know?) we must love their persons, and wish well to them, and do them good, though we hate their sins.
Obj. God commanded to kill the Amalekites and Canaanites, and how stands that with this Precept of loving our Enemies, and doing them good?
Ans. We must love our enemies in God, and for God, and not against God;Another Objection answered. therefore he having commanded to kill them, they were bound so to do, who yet in the mean time might wish well to their souls:Exod. 17. 14. Thus if we war against Gods enemies, and be enforced to kill them, we must yet pitying their souls, do the same with a kinde of pity, hating the bad cause they maintain, and wishing there were no such occasion against them; we must must, I say, in an holy revenge, as of Gods enemies, and set on work by the Magistrate, oppose our selves against them.
Quest. Reasons why we are to requite evil with good.Why are we to requite evil with good?
Answ. 1. God requires it, Christ also who hath done so much for us, doth enjoyn it, But I say (saith he) love your enemies, &c. 2. We have Gods example as our patern,Mat. 5. 45. his Sun shines as well on the unjust as the just. 3. This is to do some thing worthy of a Christian, even the Heathens and Publicans can love those which love them.Mat. 5. 46. 4. We must not be still in the lowest forms, in easie lessons, but labor for perfection. 5. God every day requites our sins and naughtiness with his loving mercies, as when we sinned in Adam, he found a way to save us. 6. This is the way to stop contentions and strife,Prov 15. 1. and to melt the heart of our adversary,1 Sam. 24. and 17. if he belong to God, or leave him without excuse; yea, cause them to speak well of us, as Saul did of David. 7. This is a good argument of our love to God in truth; for even many other duties which God requires of us, are of men also commanded, but what law enjoyneth this?2 Sam. 1. 24. 8. We have for this the examples of Joseph toward his brethren,See Psal. 35. 13, 14. Moses and Aaron praying for the people, David mourning for Saul, Acts 7. 60.and provoking others so to do, so of Steven, but above all of our Savior himself,Luke 23. 34. who even on the cross prayed for his enemies.
1. This may humble us in respect of the vile corruption of our hearts,Use 1. that count this an hard saying, and have in our practice been so far from it: Most are scarce free from revenge, much less can be brought to requite good good evil; Oh, its an hard thing! but doth it not become Christians of such standing as we are to do hard things? and have we not been told, that the way to Heaven is straight? O but he hath deserved nothing of me but all ill, will some say: but so have we of God, who yet doth not thus requite us; and though he have deserved nothing, yet God hath deserved all love of us, for his infinite love to us; Well then, he sets us to pay over some of that love we owe to him, to our enemies, and is it not reason that we should pay the same? He may assign over his debt or part of it to whom he will; If our Creditor bid us pay some part of that we owe him to another, will we refuse, and say, He is a stranger to me, I owe him nothing, I'le pay him nothing, &c. much less should we herein; yea, when we are bid to do good to our enemies, its but as we make our children do, even to kiss the rod, and this is but to pull down our stomacks, and we have more blows sometimes with the rod then we need, would we yield sooner, and kiss the rod: This to a natural man is impossible, but to him that is truly assured of Gods love, and seeth his daily goodness, contrary to his ill deserts, and is endued with some measure of Faith, its easie: And if we are to requite good for evil, how much more ought we to render good to them that do us good?2 Sam. 9. 7. and 19. 38. David was notable in this kinde, he required Jonathans kindeness and Barzillai's on their sons,Gen. 40. 23. for the contrary, Pharaoh's Butler is branded for ever.
2. This condemneth those that requite not good to them that have done them good,Use 2. as Children that relieve not their Parents in their age, much more those that requite evil for good; Thus do many ungracious Children, Servants, and people, to their Parents, Masters and Magistrates, as the Israelites to Moses and Aaron, the People to Jeremiah, See Iohn 7. 7. and 10. 32.Ahab to Elijah and Micaiah, Joaesh to Zechariah, Herod to John the Baptist: Hereof also our Savior had experience. So in these days, even of those that have some shew of goodness in them, yet not a few being faithfully dealt withal by their Ministers, and told of their faults, they think the worse of them, and cannot well away with them.
Knowing that ye are there unto called,] Whoso findes himself effectually called, what will he not be willing to do for God?Here is a reason to enforce the forementioned duty; Its one thing that God requires of all his, when he takes them to his favor, even to take up his yoke, whereof this is one part, then which nothing more yokes our flesh and corrupt nature; He that will be Christs Disciple must deny himself:Luke 9. 23. If we perform this, we have hereby an argument of our effectual calling, and who would not desire to know indeed that he is in the way to Heaven? An unregenerate man cannot possibly do this, at least not aright, but he that hath tasted and felt abundantly of Gods love to him, he will so love God, that for his sake he will do this, or any thing which he commands: God chooseth whom he pleaseth, and refuseth others; He calleth by the voyce of Christ in the Gospel, He calleth from darkness, sin, this evil world, He calleth to the state of grace, and all the priviledges thereof here, and to eternal glory in the world to come, He calleth especially the weak and despised ones, for the further manifestation of his glory.The excella…cy and worth of effectual calling. This is an high and honorable calling, taking hold of election before the world, and of glorification after: we are called to live holily as well as to be saved, never happy hereafter, except we be holy here: This a Christian may know, and is bound to labor to make it sure; Its our best riches, it gives us a right unto all Gods promises, it furthers our Sanctification, it stays our heart in the evil day, it enables us to suffer persecution, to set light by the world, and chearfully to do such duties as God requires of us; but this is no idle thing,How to discern hereof. it hath hard work belonging thereto. He that is called, must requite good for evil, being cursed of others, bless; He that doth not thus is not called: Thou art effectually called, if thou groanest under the burthen of thy sin, and desirest more to be rid of it then of affliction; If thou receivest the Gospel in the power of it, if thou art inwardly quickned in thy spiritual senses, if thou forsakest the society of the wicked, if thou art renewed throughout thy whole man,Why many Christians are often unsetled herein. and become a new Creature. And though a Christian may be assured of his calling, not a few notwithstanding are often unsetled; the grounds are, for that either they are false Christians, or as yet but weak, or careless and lazy, or for that they are doubtful and full of unbelief, or for that they be too worldly, or for that they give way to some corruptions, or for that they conceive afflictions befal not Gods people, and the like.
That ye should inherit a blessing.] Another Reason, Its for our profit, we shall be so far from being losers hereby, as we shall be great gainers; If we shall lay aside our own wills, and do good to our Neighbors according to Gods will, we shall have Gods blessing both here and hereafter.The Word always perswades us to our good. The Word ever perswades to our benefit, and will be so found in the winding up, howsoever, for the present we can hardly believe the same: O that we should lose our part in Gods blessing, rather then yield up our will, and obey God! O who would not hereby treasure up blessings to himself! Note further, That
Christians are a blessed people,Christians are a blessed people. none like them; Therefore should Christians rebuke themselves when they be discouraged, or think basely of themselves: The blinde world judgeth Gods Servants miserable because of trouble, but they are of all others blessed. Hereunto they are called, being by nature children of wrath; neither shall any partake of this blessedness, but they that are called, and such are heirs of blessing: The godly bless them for their graces, pray for them, and praise them; The loyns of the poor bless them for their liberality: Their own consciences also comfort them; They are also blessed of God, which may swallow up all the crosses they meet with. This in a restrained sence may be his comfortable speaking to them,Psal. 85. 8. He speaks unto his Servants peace; and as God speaks thus unto his, so should Gods Ministers thus speak unto them; and as God speaks not onelyonly comfortably to them, but well of them, so should we also. In an enlarged sence, They have Gods blessings on themselves, on theirs, on all they take in hand; He blesseth his Ordinances for them, he blesseth them with grace: Many a poor Christian carries more Treasure in his heart, then all the great ones in the world have, being without grace: The Church is glorious within, though black without by reason of affliction; for his blessings in the life to come, who can express the same?
Would'st thou be blessed of God?Use. attend on Gods house, let the rain of the Word soak into thine heart; Turn from thy sins and evil ways, fear God truly: Art thou now blessed of him? walk so as thou mayest enjoy it, make high account of it, endeavor that thy children and servants may fear God, and so partake of it.