We learn three things in this instance, which we cannot reflect upon without the shame of our own faces. This mirror will kill like the basilisk when we look on it,
1. Not to retaliate, hate, curse, revile, and pursue injuries with in- juries. We cannot come to this : 1 Peter ii. 23, ' Who when he was reviled, reviled not again.' It is otherwise with us ; rather than take an example from Christ, we take it from our enemies, do as they do to us. Why should a man imitate that which he judgeth evil in others ? Kevenge and injury differ but in order ; the one is first, the other second. Revenge is a sweet evil ; nothing more pleasing to nature, and more contrary to grace. Nothing more pleasing to nature : Patience, in the eye of nature, is a kind of weakness and servility. Men will plead for this; but Solomon saith, Prov. xxiv. 29, ' Say not, I will do so to him as he hath done to me.' Aristotle saith, it is as reprovable to love an enemy as to hate a friend ; and he saith, it argueth a servile, slow wit, and a disingenious spirit. In direct opposi- tion to which Solomon saith, Prov. xix. 11, ' The discretion of a man deferreth his auger, and it is his glory to pass over a transgression.'
488 A PRACTICAL EXPOSITION UPON [ISA. LIII. 12.
It is a man's honour; it is not a servile, but a Christian and free spirit. And it is the most contrary to grace ; for givinj^ is many times made the condition of the promises, and the measure of our expectations lr9m God : ' Forgive as we forgive.' It is much, even a meritorious act in our thoughts, if we do but pass by an offence.
2. We learn to do good, and seek tlie good of others, to feed and supply a hungry, thirsty enemy: Prov. xxv. 21, 'If thine enemy be hungry, give him bread to eat ; and if he be thirsty, give him water to drink.' David saith, Ps. xxxv. 32, 'They rewarded me evil for good, to the spoiling of my soul' But in ver. 13, he saith, ' When they were sick, my clothing was sackcloth, I humbled my soul with fasting.' It is much that the scripture requireth obedience in the least and lowest offices, where one would think our care were excused: Exod. xxiii. 4, 5, ' If thou meet thine enemy's ox or his ass going astray, thou shalt surely bring it back to him again. If thou seest the ass of him that hatetli thee lying under his burden, and wouldest forbear to help him, thou shalt surely help with him.' To reduce the straying ox or ass, and to ease the oppressed, these are offices of humanity that men express to their friends ; but God requireth it to enemies : ' Do good to them that hate you, and pray for them that de- spiteiully use you and persecute you,' Mat. v. 44. Nay, do not excuse yourselves by a colour and show of religion. Keligion, that should be the judge, is a party, and the restraint is made the fuel to passion. The very persecutors are named. We are apt to allow ourselves in the exorbitancy of our passions, under the colourable pretences of re- ligion and duty ; nay, not only when it is your enemy, but God's : when a man is a persecutor, you are to do liim good.
3. To do the best good for them, not only to wish them all the good in the world, but seek the good of their souls. Christ prayed, ' Fathei-, forgive them ;' that God would convince them of their sin, and reform and pardon them. Tiius John converted a man that came to rob him. Our duty is expressed, not only by doing good, but by blessing and praying for them, Mat. v. 44. You should mind their good ; pity poor blind souls, which we too often neglect for our friends, and those to whom we are engaged. Oh, when have you done this to those that have wronged and injured you ? Alas ! they have no light, they have no better principles ; go and mourn over their souls to God. What sweet comfort shall a man have in his spirit, when he doth so really mind their good. This is a hard lesson, how shall we make it easy ?
[1.] Consider you have God the Father's pattern for it, and the special precept of Chiist for it : 'Do good to them that hate you, bless them that curse you, and pray for them that despitefuUy use you and persecute you.' And you iiave the pattern of Christ for it, who prayed for the persecutors and transgressors. And the pattern of God the Father ; Mat. v. 45, ' He maketh his sun to rise on tlie evil and on the good, and sendeth rain on the just and unjust.' They come not by chance and the ordinary course of nature. None can be so much an enemy to you as sinners are to God, yet they have his rain and his sun. It is at God's disposal to exclude their right ; there are none of these things but God could keep from them, afd that justly too, yet it is godlike to bestow them, and it is man's perfection. It is the glory of