Verse 13.

And who is he that will harm you, if ye be followers of that which is good?

TO requite evil with goodness, is a weighty and difficult point, ma∣ny reasons have been already laid down about it: Heres also an∣other reason to enforce the same, It will be the way to save us from may harms in our life, which he takes from experience, and sets out by way of interogation, that none almost, not one of a thousand will be so vile, or so without all grace, and good nature, as to hurt us, if we follow ever that which is good, that is, if we live profitable to∣wards our brethren in all the duties of love, with relation to their bodies, souls, goods, goods name, places, callings, and the like, and when any wrong is offered us, not onely we do not revenge it, but on the contrary, overcome it with well-doing, none almost will be so wretchedly minded as to harm us.

Note then, That

Patience and innoceny of life,* are the way to escape harms and wrongs from men; This must needs procure quiet to those that are endewed herewith, Who can harm such a one? As grievous words stir up anger, so a soft answer turneth away wrath: Thus Gideon pacified the Ephraimites,* and thus did David overcome Saul: Contrarily,* such as requite word with word, wrong with wrong, suit with suit,* &c. they do but stir the coals, and blow the fire of dissention, and may look to be harmed of every one; experience Page  459 sheweth that if any shall harm the innocent, there's none almost but cryes against it (as Jonathan blamed his Father,* for setting himself against David; and the people the same Saul, when he would have put Jonathan to death,* for tasting the honey, yea, he himself was convinced of his own Conscience for wronging Da∣vid) but that the covetous, contentious, hasty, and hurtful, and that in wrongs are impatient and given to revenge, are continually talked of, ill spoken of, and railed on; yea, meet with adversaries, that do and will oppose them, so that most of the ordinary wrongs that come to us from our Neighbors, have their beginning from our selves, who do not that good in our places which we might, or are impatient when we are wronged: None is hurt but of himself, what∣soever others do to us, we are not hurt thereby, so we be innocent and sin not; yet doth not this justifie them that do harm us, but teacheth us by what means especially we may avoid being harmed.

1. This rebuketh our folly,* that would fain live without harm, and yet cannot be wise enough to use the means to bring it to pass, but take the contrary course: either we do not perform our duties to our neigh∣bors as we should, and so catch harm and are evil spoken of, which is the case of some, or we be impatient in wrongs, apt and given to re∣venge, which is the case of some others; we must therefore labor to do our duties in our places, and live profitably, endeavoring with∣all for such humility, meekness, and patience from the Lord, as we may be able to overcome evil with goodness; Hereupon must en∣sue much good.

2. When any have harmed us,* and the same proves grievous unto us, let us examine our selves, whether we may not justly lay the blame on our selves: If we have been in fault, then are we to be patient, to humble our selves, and to acknowledge Gods hand on us, to teach us more innocency, and more patience, and not to stand out so bitterly against them that have done us wrong; thus shall we finde comfort in afflictions, which else (bringing the same upon our selves) we cannot expect.