Lecture 23 · 1 Thessalonians 5:14–15

THE XXIII. LECTVRE VPON THE FIRST EPISTLE OF PAVL TO THE THESSALONIANS.

WE goe forward (brethren) in these exhortations and preceptes, concerning goode maners and godly conuersation, vvhich the Apostle settes downe heere, to the Thessalonians. As for these, whereof we haue alreadie spoken, as, that wakrifnesse, that should be in them, that sobernesse, that spirituall armour, vvherevvith they shold be armed, concerning that mutuall exhortation, euery 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 vs.

Now, in this text we haue reade presently, first, we haue 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 haue, 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 euery 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 haue 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 haue 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, onely 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 vs beare the infirmities of the vveake, take their burdene off their back and lay it on our shoulders, heape not on them burdene vpon burdene, but releue them, and that vve please not our selues and make off-casts of others. Therefore, he addes, let euery 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-loue caried him not, as it does vs, 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 haue lighted on vs 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 haue 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; euery 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, euery one of vs 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 haue 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 vs, but we are bound to doe it: Thinke not, this perteines onely 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 onely 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 Timothie, 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 lenitie 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 vs to lenitie: stryue therefore, to win them vvith lenitie, for, they are no worse, nor vve were, and the best of vs 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 thee 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 vs 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 pittie them, that are fallen.

Now, to goe forward. The next exhortation concernes reuenging of injuries, randering, or, repaying of vvronges, vve haue great neede to be instructed in this, because our nature is so bent to reuenge. He sayes, See, that, none recompence euill, for euill, vnto 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 vs 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 vs, 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 ould 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, loue 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, Patiēce in suffering vvronges, bardlearned. 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 stryues 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 vs 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 vs, 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 craue euer at God, to giue vs 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 giue vs 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, euery 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 it? How can I suffer this indignitie? The Lord sayes, thy preferment is of me, thou art no better, nor the person, that is vnder thee; I command thee, vnder 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, villane 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 euery one euer to another; extend not your beneficence to the faithfull onely, 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 euery 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, ô 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, vpon 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 vpon malice, thou art guilty of his death, and God shall think thee a man-slaier, but, seeke reuenge, in the loue, 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 slayer 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 acquite him: It is not of the loue 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 onely 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 loue 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 roote 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 all 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 haue 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 haue 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 vs 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 haue 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 vs, 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 haue 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 vs euer perseuere, while we liue, and then, when our haruest and reaping commes, we shall haue a faire barn-yarde. Blessed is that man, that can perseuere. Then, hee saies, in that 6. chap. to the Galath. While wee haue tyme, let vs 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 haue sene great men, when they haue bene on death-bed, and found death to be at hand, wold say, I haue abused my time. Lord, if I had my tyme againe, I should spend it better, nor I haue 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 loue 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, giue him drinke, if he hunger, giue him meate. Giue him not it bitterly, with the buffet, but, giue 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 vs to this glorie, for Christs sake. To whom, with the Father and holy Spirit be all honour and glorie for euer.

AMEN.