Exposition of Colossians, Sermons · Chapter 3 · Verse 25
VER. 25. But hee that doth wrong ſhall receiue for the wrong that hee hath done, and there is no reſpect of perſons.
In this Verſe, the Apoſtle brings a ſecond argument to ſtrengthen and enforce his exhortation touching the dutie of Seruants, and hee doth hearten and encourage them to doe their dutie, and to goe on in the doing of it, by an argument of comfort againſt the iniuries and wrongs done to them, form a generall ſentence; That wrongs done ſhall one day bee redreſſed, and that the wrong doer ſhall receiue for the wrong hee hath done; the LORD will one day repay it with deſerued puniſhment.
In which argument hee preuents a ſecret obiection.
For happily Seruants (eſpecially in the daies of the Apoſtle, when they were bought, and ſould, and hardlie vſed) might ſay vntounto him; you tell vsus that we beleeuing in Chirſt and doing our duty to our Maſters, there is a rich reward abiding for vsus, and that of the Lord wee ſhall receiue the reward of inheritance.
But alas our preſent condition is intollerable, wee are hardly intreated, and we ſuſtaine great wrong and iniurie, this the Apoſtle meets withall in this argument, and tels them to their comfort, that one day their wrongs ſhall be righted, and there will come a time when the Lord will puniſh the wrong doer, and giuegive him his iuſt deſert.
And this argument is further amplified by the property of the Lord in giuing iudgement (namely) this, that he is a righteous and impartiall iudge, not reſpecting any mans perſon; in the laſt words, and there is no reſpect of perſons.
And ſo the ſumme and ſubſtance of this verſe is a generall ground of comfort to all that are oppreſſed, and ſuffer wrong, heere particularly applied to ſeruants, ſuffering wrong at the hands of their Maſters, that one day the Lord will take their cauſe into his hand, and giuegive the wrong doer his iuſt deſerued puniſhment, and that without partiallitie.
Come we to the words as they are laid downe by the Apoſtle.
And firſt of the argument.
Interpretation.(But he that doth wrong ſhall receiue for the wrong that hee hath done) That is, hee that deales vniuſtly with another (for the word properlie ſignifieth) He that doth hurt, or harme another, or others; and the Apoſtle puts theſe two together, 1 Cor. 6.8. Yee your ſelues doe wrong, and doe harme, and that to your brethren; and ſo the meaning is, he that doth hurt, or harme another, or others, in perſon, goods, or good name: (ſhall receiue) meaning from the Lord, or from the hand of the Lord. (For the worng that he hath done) the words are (the wrong hee hath done) it is a Metonimicall ſpeech, putting downe the efficient cauſe for the effect, the meaning is, iuſt puniſhment for the wrong done.
Thus then briefely conceiue wee theſe words, as if the Apoſtle had ſaid.
But he that doth hurt or harme another in perſon goods, or good name, ſhall receiue from the hand of the Lord, iuſt puniſhment for the ſame.
Now heere in the firſt place marke wee the argument the Apoſtle vſeth, hauing in the verſe before encouraged true beleeuing ſeruants to doe their dutie to their maſters by an argument from the rich reward they ſhall receiue: heere he addes further encouragement and comfort vntounto them by an argument from the puniſhment of ſuch as wrong them, that ſuch as wrong them ſhall receiue from the Lord iuſt puniſhment.
In the firſt place hee comforts them from the rich grace and merciemercy of the Lord in rewarding their welldoing.
In the ſecond, from his iuſtice in puniſhing wrong-doers.
Heere then note we.
That to true beleeuing Seruants, and indeed, to all true Doct. 1 beleeuers, doing their duties in their places and callings,Both Gods mercy and iuſtice are comfortable to true beleeuers doing their duties in their places and callings. both Gods merciemercy and alſo his iuſtice are comfortable; It is a comfort to Gods children keeping faith, and a good conſcience, to conſider, that the Lord is both a gracious, a free, and a liberall rewarder of well-doers, and that hee is alſo a iuſt auenger and puniſher of wrong-doers; Gods children many times finde ſweetneſſe in the conſideration of the iuſtice of God, I ſay, many times, not alwaies, yea in the remembrance of his wrath, and iudgements againſt euill doers. Dauid ſpeakes plainely to this purpoſe, Pſalm. 119.52. I remember thy iudgements of olde, O Lord, and hauehave beene comforted: Hee was ſtaid vp and comforted in time of his oppreſſion and trouble, by conſidering the Lords iuſtice manifeſted in executing iudgement againſt the wicked; and thus it is with all Gods children, they with comforte many times conſider and remember the iuſtice of God and his wrath and iudgement on euill doers, and the reaſon is this.
Reaſon Thereby they know and are aſſured that the Lord will not ſuffer the rod of the wicked to reſt on them, and that as the Apoſtle ſaith, 2. Theſ. 1.6. it is a righteous thing with God, it ſtands with his iuſtice to recompence tribulation to them that trouble his children, and to them that are troubled, reſt and refreſhing.
Vſe. Heere is then a manifeſt difference betweene the children of God, and the wicked, there is nothing in God but it is comfortable to his children; euen the conſideration of his iuſtice and that he is a puniſher of euill doers is many times full of ſweetnes to them, but on the contrary the wicked cannot abide at any time to thinke on Gods iuſticeDifference betweene Gods children and the wicked when they thinke vponupon Gods iuſtice. and that he is a iuſt iudge, and puniſher of euill doers; no, no, they put the iuſtice and iudgements of God as far out of their mindes as poſſibly they can, and they frame to themſelues a God all of mercy, and indeede an idoll God; and heereby trie thy ſelfe, if thou finde that it is euen dreadfull to thee to thinke of Gods iuſtice and wrath, and that he is a puniſher of euill doers, and thou doſt labour to ſtifle all thought and conſideration of that, and thou art euer harping on his mercy, and doſt frame to thy ſelfe a God all of mercy, and couldeſt wiſh that God were made all of mercy, it is a foule argument thy heart is not right within thee, and therefore remember and thinke on this, that Gods children many times find comfort euen in the conſideration of the iuſtice of God, and that hee is a iuſt puniſher of euill doers, & neuer reſt till thou alſo, at ſometime or other find comfort therein, yea that thou canſt with comfort thinke on the iuſt iudgement that ſhall bee giuen by the iudge of all the world at his comming, and canſt euen wiſh and pray for that day, and with comfort cry out, as it is Reuelat. 22.20. come Lord Ieſus, come quicklie.
Conſider wee in the next place the matter of the Apoſtles argument, hee ſaith, Hee that doth wrong ſhall receiue for the wrong that he hath done at the hand of God, iuſt puniſhment.
Heere then we ſee it plainely laid before vsus.
That the Lord will certainely puniſh wrong doers, Doct. 2 The Lord wil certainely puniſh wrong-doers.ſuch as wrong their brethren, and any way oppreſſe them, ſhall not eſcape the puniſhing hand of GOD, the LORD will not ſuffer them that wrong their brethren (except they repent) to goe vnpuniſhed, but they ſhall certainely receiue iuſt puniſhment from his hand.
Wee finde Deuter. 32.35. the Lord ſaith, vengeance, and recompence of wrong from him, is ſo certaine, as it is laid vp in ſtore with him and ſealed vp among his treaſures, Prouerb. 22.22.23. ſaith Salomon, Rob not the poore becauſe he is poore, neither oppreſſe the afflicted in iudgement. For the Lord will defend their cauſe, and ſpoile the ſoule of thoſe that ſpoile them. Pro. 23.10. Remoue not the auncient bounds, and enter not into the f…eld of the Fatherleſſe. Verſ. 11. For he that redeemed them is mighty: he will defend their cauſe againſt thee. 1 Theſſal. 4.6. The Apoſtle exhorts, that no man oppreſſe, or defraude his brother in any matter, and he giues this reaſon, for the Lord is the auenger of all ſuch things.
And indeed, the reaſon Reaſon. and ground of this is, the truth and mercy of God, the Lord is as iuſt, and as true in his threatnings, as in his promiſes, and no leſſe righteous in recompencing vengeance to euill doers, then in his free and liberall rewarding of well-doers.
Let this then ſtrike a terror into the hearts of all Ʋſe 1 wrong doers,Terror to all wrong-doers. euen into the hearts of all that any way wrong their brethren, of which ſort there bee many in the world.
Doe not many of our hearts tell vsus we are guilty of doing wrong to our brethren?
No doubt the conſcience of moſt men can tell them, they hauehave done wrong to their brethren, on way or other, either in their perſons by hard vſage, or in their goods by violence, or fraud, or in their good names, by backbiting, and ſlandering, and the like, and it may bee more waies then one; well, conſider thou, that for the wrong thou haſt done, or doſt, to thy brethren, there is puniſhment and vengeance laide vp in the hands of the Lord for thee, and it is laid vp in a ſure hand, euen in the hand of him, who will be ſure to finde thee out, and vnleſſe thou in time doe truely humble thy ſelfe, and repent, will bee ſure to poure it downe vponupon thee, and thou ſhalt not eſcape it; and thinke not, becauſe (happily) thou art a man of place, and power, and thy poore vnderling oppreſſed and wronged by thee, dare not complaine, or open his mouth to men againſt thee, therefore thy eaſe is good enough: no, no, howſoeuer the poore worme troden vponupon, dare not open his mouth, yet the ſinne it ſelfe opens a wide mouth againſt thee, it cries loud, and makes a loude crie in the eare of the Lord, Iſai. 5.7. I looked for iudgement, but behold oppreſſion, for righteouſneſſe, and behold a crying.
Oppreſſion and wrong-doing is a crying ſinne, and it will neuer reſt till it bring downe iudgements, ſometimes it brings downe viſible iudgements in this life, though not alwaies, 2 Pet. 2 9. The Lord reſerues the vniuſt vntounto the day of iudgement to be puniſhed; Yea, though the Lord regard not the perſons, or praiers of wicked men oppreſſed, and iniuriouſly dealt withall, yet hee many times, regards their cauſe, and hee heares their oppreſſion and wrong crying to him, and will puniſh the wrong-doer. Yea, know wee yet further, that though wrong done by thee, be forgiuen by the partie, and hee praies for thee as Stephen did, Act. 7 60. Lord lay not this ſinne to their charge, yet till thou thy ſelfe bee truely humbled and repent of thy ſinne, thou ſtandeſt liable to puniſhment, the Lords iuſtice will not ſuffer wrong to eſcape vnreuenged: thinke on this thou that art guilty of wrong doing heeretofore, and let eueryevery one of vsus euer heereafter take heede of ſo foule a ſinne.
Againe, is it ſo that the Lord will puniſh wrong doers, Ʋſe 2 and not ſuffer them to eſcape his puniſhing hand, heere is then a ſweet comfort for ſuch as are wronged any way, and can hauehave no releefe nor remedy at the hands of men,Comfort for ſuch as are wronged and can find no reliefe n…r remedy at the hands of men they muſt remember that howſoeuer men regard them not, nor hauehave any care to ſee their wrongs righted, yet the Lord that ſees all things, he ſees them, and hee regards them, and he will one day reuenge them.
Art thou a child of God that art wronged?Note. heere is then double comfort for thee, thy well-doing ſhall receiue reward, and thy ſuffering wronges ſhall finde a reuenge, and therfore thou aboue al other, poſſeſſe thy ſoule in patience, commit thy cauſe to him that iudgeth iuſtly, and take heed thou neuer goe about to auenge thy ſelfe, it is the Apoſtles exhortation, Rom. 12.19. Dearely beloued, auenge not your ſelues, but giuegive place vntounto wrath: for it is written, vengeance is mine I will repay, ſaith the Lord: and it is built on this very ground, Vengeance is mine, and I will repay, if thou ſeeke to auenge thy ſelfe, thou incroacheſt on the Lords right, and then thou wrongeſt thy ſelfe, and prouokeſt the Lord to diſpleaſure againſt thy ſelfe. Object.
May I not ſeeke remedy and redreſſe of my wrongs at the handes of the Magiſtrate, and at the hands of ſuch as are ſet in place to right wrongs?
Yes: (doubtleſſe) thou maieſt for great wronges, Anſwer. ſuch as endanger thy life, or ſtate, thou maieſt ſeeke redreſſe at the hands of the Magiſtrate; but yet in ſeeking lawfull remedy, remember ſtill thou carry a meeke minde, be farre from all deſire of reuenge, and if thou finde no redreſſe at the hand of the Magiſtrate, but thou art further wronged and oppreſſed to the loſſe of goods, yea of life it ſelfe, yet ſtill commit thy cauſe to the Lord, and the reuenge of it to him, and hee (doubtleſſe) will giuegive the wrong-doer (if hee continue in his ſinne) his iuſt deſerued puniſhment, bee he neuer ſo great, or mighty, a ſweete comfort for all poore wormes oppreſſed by the mightie men of the world.
Art thou a ſeruant (for to thee did the Apoſtle chieflie intend this comfort) and art thou wronged by an heard dealing maſter? Remember thou, God ſees thy wrong, and he will one day auenge thy wrong, if thou commit it to him in godly patience, indeed if thou take on thee to auenge thy wrong thy ſelfe, thou doſt then looſe the benefit of Gods regard, and thou ſhalt ſurely taſte of his rod for ſo offending. But if thou in patience poſſeſſe thy ſoule, and commend thy cauſe to him, certainely the Lord will one day ſet thee at liberty, auenge thy cauſe, and render vengeance into the boſome of thoſe that wrong thee.
Come wee to the amplification of the Apoſtles argument in the laſt word of the verſe, (And there is no reſpect of perſons.) Wherein hee ſets downe the propertie of the Lord in giuing iudgement, that hee is a iuſt and moſt impartiall iudge, and that with the Lord there is no reſpect of perſons, for ſo the ſentence is to bee ſupplied, as wee hauehave it expreſſely ſet downe, Rom. 2.11. Epheſ. 6.9. and in many other places.
Interpretation.(And there is no reſpect of perſons.) The words properlie ſignifie no reſpect of face, or of outward appearance, for the originall word (foreign) ſignifies the face, or outward ſhew, we finde it ſo rendred, 2 Cor. 5.12. Which reioice in the face and not in the heart; and ſo by the word (perſon) we are to vnderſtand the outward quality, or the outward ſtate, and condition of man, euen that in man which is conſpicuous, and to bee diſcerned by others, which doth commonly make him more, or leſſe eſteemed amongſt men as country, ſexe, ſtate of life, as that he is a Father, a Maſter, a Seruant, &c. riches, pouertie, wiſdome, learning &c. and not to reſpect the perſon in iudgement, is not to bee mooued, or carried thorow any partiall affection towardes any, or from anie, in regard of his outward quality and condition, either to ſpare anie, becauſe of his dignity and preſerment aboue others in the world, or to pitty another becauſe of his inferioritie and low eſtate amongſt men, but to giuegive iuſt iudgement according to the cauſe and workes of eueryevery one: thus then conceiue we the meaning of theſe words, as if the Apoſtle had ſpoken more largely thus.
And in giuing of iudgement there is no regard with the Lord of the outward quality or ſtate of any man, hee will not ſpare any in reſpect of his outward dignitie and ſtate in the world, neither will hee pitty any in regard of his meane quality and condition amongst men, but hee will iudge euerie one, high or low, rich or poore, vprightly according to his workes..
Firſt, heere wee ſee plainely layd before vsus, the abſolute righteouſneſſe of the Lord in giuing iudgement, that hee will giuegive iuſt iudgement to eueryevery one, not regarding the outward appearance or condition of the perſon whatſoeuer, to peruert iudgement.
And hence it is, that the Apoſtle cals the laſt iudgement, Doct. 3 the declaration of the iuſt iudgement of God,God will giuegive iuſt iudgment to eueryevery one, not regarding the outward condition of the perſon. Rom. 2.5. and then hee goes on further to ſhew the iuſtice of God in giuing iudgement, that hee will reward euerie man according to his workes (that is) to them which by continuance in well doing, ſeeke glory, and honour, and immortallitie, eternall life, &c. and hee giues this ſelfe ſame reaſon of it, verſ. 11. for there is no reſpect of perſons with God, and this vprightneſſe in giuing iudgement
Without partiallitie, is ſignified by the white Throne, ſpoken of Reuel. 20.11. For the white coulour in ſcripture, is vſed to repreſent purity, and glorie: and in that place, it ſignifies, that the Iudge, ſhall giuegive moſt juſt, and vncorrupt judgement, and free from all ſpotte of partiallitie.
And the reaſon of this is manifeſt (namely) this, the moſt holy, and glorious majeſtie of God, is free from all ſiniſter, Reaſon. and corrupt affection. Hee is moſt juſt and pure, yea, juſtice & puritie it ſelfe: and thoſe things which often times, carry earthly Iudges awry, & cauſe them to ſwarue in judgement, and to reſpect perſons, are not found in the Lord: earthly Iudges many times reſpect perſons, and are partiall, for feare of the mightie, or for louelove of friends, or hatred of enimies, or the like. Nowe theſe corrupt affections, are not in the Lorde, and therefore hee will certainely, giuegive juſt judgement, not ſparinge or pittying any, in reſpect of outwarde quallitie, or condition. Iob. 34.19. Hee accepteth not the perſons of Princes, and regardeth not the rich, more then the poore: for they bee all the worke of his hands.
But againſt this, happily, ſome may object, and ſay. Wee reade Matthewe 11.22. our Sauiour ſaith, it ſhalbe eaſier for Tyrus and Sydon, at the day of judgement, then for them of Corazin and Bethſaida. And againe, for the land of Sodome, then for Capernaum, at the day of judgment: verſ. 24. and hee giues this reaſon of it. Becauſe many greate workes were done, in thoſe places: their outward condition was better, in regarde of their outwarde meanes of repentance. Capernaum, was lift vp to heauen, in regarde of the preaching of Chriſt, and his workinge of miracles there. And againe, Luke. 12.47.48. hee ſaith, the ſeruant that knewe his Maſters will, and prepared not himſelfe, neither did according to his will, ſhallbe beaten with many ſtripes: but he that knewe it not, and yet did committe thinges worthie of ſtripes, ſhallbee beaten with few ſtripes. Where wee ſee (may ſome ſay) iudgement ſhall be giuen according as men doing things worthie ſtripes are quallified, either with knowledge or ignorance, and therefore it may ſeeme, that the Lord at the day of iudgement will reſpect perſons, and regard the outward quality and condition of men.
For anſwer to this, Anſw. wee muſt know that indeede ſome qualities or outward conditions doe aggrauate or leſſen ſinne, and doe make it greater or leſſe, as (no doubt) the Miniſters ſinne is greater in reſpect of his calling, thou that teacheſt another, teacheſt thou not thy ſelfe? thou that preacheſt a man ſhould not ſteale, doeſt thou ſteale, Rom. 2.21. the Magiſtrates ſinne is greater in regard of his place and authority, hee hauing charge of the Law, and being keeper of both the tables of Gods Law, thorow breaking the Law, doth more in that reſpect diſhonour God, and the priuate mans ſinne is diſtended and made greater, by the common good meanes, and perſonall good gifts God hath vouchſafed him, and iudgement, and puniſhment without repentance is like to bee anſwerable, the Lord will giuegive iudgement and puniſhment according to the ſinne, and reward a greater or leſſer degree of puniſhment, as the ſinne is greater or leſſe, in reſpect of the quality and condition of the impenitent ſinner.
But what then, is the Lord an accepter of perſons in iudgement? nothing leſſe, for to accept perſons in iudgement, is thorow a corrupt and partiall affection, in reſpect of the perſon, to peruert iudgement, and to giuegive wrong and vniuſt iudgement.
Now the LORD is farre from this,What it is to accept perſons in iudgement. in giuing and awarding greater or leſſe puniſhment, as the ſinne is greater or leſſe, not onelyonly in the kinde or nature of the ſinne it ſelfe, but in regarde of the qualitie or condition of the ſinner.
Therein the Lord deales moſt iuſtly, and is farre from all touch of partiality, hee is not mooued by the quality or condition of the perſon to ſpare or pittie any vniuſtly, but hee will giuegive iuſt and proportionable iudgement and puniſhment to euerie one, liuing and dying in ſinne, according as his ſinne ſhall bee, euen greater or leſſe, and yet euer iuſt in regard of his qualitie and condition, and ſo it ſtill remaines a truth, that the Lord will giuegive iuſt iudgement to eueryevery one, and not accept any mans perſon in regard of his outward quality and condition to peruert iudgement.
Vſe. 1 Let this then in the firſt place teach eueryevery one of vsus to take heede how wee reſt on any outward quality or condition, as able to ſtand vsus in ſteade, in the great daie of Gods iudgement,We muſt take heed we reſt not vponupon any outward condition, as able to ſtand vsus in ſtead in the day of iudgement. yea, or as a meanes to mooue the LORD to ſpare vsus, or to pitty vsus, and not to award iuſt ſentence and iudgement againſt vsus for our ſinnes.
Object. Is there any ſo vnwiſe, as to thinke that his outwarde ſtate and condition in the world, ſhall doe him any good when hee comes to ſtand before the the tribunall and iudgement ſeat of the Lord?
Anſw. I make no queſtion but euen all that bee of any yeeres and diſcretion, hauing liued in the boſome of the Church, and a long time vnderunder the meanes of knoweledge, are conuinced in conſcience of this truth, & will confeſſe it to bee a truth, that at the day of iudgement, no outward ſtate or condition ſhall ſtand any man in ſtead, to free him from the iuſt iudgement of the Lord, and that the Lord will not then regard the rich more then the poore, nor the great men and Prince, more then the meaneſt Subiect.
But yet I muſt tell you there be two ſorts of people that (notwithſtanding this confeſſion) preſume the Lord will deale fauorably with thē in reſpect of outward things the one ſort are carnall profeſſours, and the other are ignorant perſons, for the firſt of theſe, doe not many perſons think that becauſe they are borne and brought vp in the boſome of the Church, they hauehave beene baptized and made partakers of the holy ordinances of God▪ therefore the Lord will bee mercifull vntounto them, and not giuegive ſentence of condemnation againſt them, they ſhall neuer come into the iudgement of condemnation, though their hearts and liues abound with fowle ſinnes.
And againe:
Doe not many ignorant perſons thinke that the Lord will hold them excuſed, and not deale with them according to their ſinnes in reſpect of their ignorance? euen becauſe they are ignorant, therefore the Lord will hold them excuſed? indeede ignorance that is not voluntarie, ſhall excuſe not altogether from ſinne, but from ſo great ſinne, but ignorance wilfull and affected, ſuch as is the ignorance of them who liue vnderunder the meanes of knowledge, doth rather aggrauate and encreaſe ſinne, then any thing mitigate or leſſen it.
And therefore deceiue not thy ſelfe, and let eueryevery one take heede how hee preſumes that the Lord will bee fauourable to him, and hold him excuſed, becauſe hee hath the outward calling of a Chriſtian, or becauſe hee is ignorant, remember this, that the Lord is no accepter of perſons, he in giuing iudgement will not ſpare, nor pitty thee in reſpect of thy outward quality or condition, no, no, that ſhall then ſtand thee in no ſtead, vnleſſe it bee to heape vp iudgement vppon thee, and neuer reſt thou, till thou be ſure that thou art a liuely member of Ieſus Chriſt, in him alone thou ſhalt bee accepted, and be able to ſtand Vſe. 2 with comfort before the Lord,Comfort for poore ſoules oppreſſed by great men in the world. at his comming to iudgement.
Againe is it ſo, that the Lorde at the daie of iudgement, will giuegive iuſt iudgement, not accepting anie mans perſon whatſoeuer, nor regarding the outwa…d ſtate of any man, hee…e is then further comfort for poore ſoules oppreſſed by great men in the world, the Lord will not onelyonly one day puniſh their oppreſſours (vnleſſe they repent for their oppreſſion and wrong, but he will doe it without all partiality, and without all reſpect of perſons, their greatneſſe ſhall not ſtand them in ſtead to beare off the ſtroake of the Lords puniſhing hand; no, no, they ſhall appeare before the Lord as naked and voyd of all greatneſſe, as the pooreſt man in the world; let all that ſuffer wrong and hard meaſure at the hands of great ones, think on that to their comfort.
Doct. 4 In that the Apoſtle ſaith, the Lord is no accepter of perſons in iudgement, this pointeth out the duetie of all thoſe that beare the image of God in any publike place of authoritie either in Church or Common-wealth, they are to bee like to the Lord in iudging without reſpect of perſons,Such as beare Gods image in any place of authority, are to b… like the Lord in …udging without reſpect of perſons. as the Prophet ſaith, Iſai. 28.17. they muſt laie iudgement to the rule, and righteouſneſſe to the ballance, they muſt hea…e cauſes indifferently, and determine them equally, examining them (as it were) by line and ſquare (as the Maſon or Carpenter doth his worke) they muſt beware of fauouring the great ones for their greatneſſe, which is to decline on the left hand, and of pitying, and in pittie fauouring the part of the poore, and meaner ſort, in reſpect of their low degree, and howſoeuer that may be thought a vertue, euen by men wiſe and well minded, yet that it is a fault and ſinne, the text is plaine Exod. 23.3, Leuit. 19.15. wee there finde it expreſſelie forbidden, to reſpect the poore man in his cauſe or queſtion of ſtrife, and thus farre may this concerne vsus, wee are called ſometimes to vmpire and iudge of matters of difference betweene parties, and therein we muſt take heede we be not corruptly carried with any partiall affection in reſpect of the qualitie of any party to iudge amiſſe.
Vſe. Wee muſt looke to the cauſe, and lay aſide all ſiniſter reſpect of perſons, yea, euerie one of vsus are to be guided by this rule in iudging of ſinne,We are to iudge of ſinne without reſpect of perſons, and therein many are faulty. it is the fault of the moſt to iudge that to bee ſinne in ſome, which they deeme not ſo in others; for example, manie will iudge and condemn that as couetouſneſſe, or pride, or gariſhneſſe, ſetting out the lightneſſe and vanitie of their minde in ſtrangers, which they will not ſo iudge and ſo condemne, if it bee found in their owne neare friendes, as in wife, childe, father, mother, kinſmen, and ſuch like, as though diuerſity of ſubiect could make the ſelfe ſame thing a ſinne in ſome, and not in other ſome, and yet thus it is with many in the world; and what is this, but as Iames ſaith chap. 2.4. to bee partiall in our ſelues and iudges of euill thoughts, that is, iudges ill affected, carrying in vsus, peruerſe and crooked thoughts, and iudging in reſpect of perſons; thou muſt iudge ſinne to bee ſinne, and condemne it though it bee neuer ſo neerely reſident and found in thy deareſt friends, and if thou doe not ſo,Note. ſurely thou haſt neither a true diſlike and hatred of ſinne, nor a true louelove of thy friendes, for a true diſlike of ſinne will make thee diſlike it whereſoeuer it is found, and hee loues his friend truely, that hath learned to louelove him or her ſpiritually, and cannot abide ſinne in the party loued without ſome ſeaſonable admonition and reproofe.
And therefore, if wee would not ſhewe it, that wee hauehave no true diſlike of ſinne, euen becauſe it is ſinne, and diſpleaſing to God, nor anie true louelove of our friendes (which wee woulde bee loth that anie ſhoulde thinke of vsus.)
Let vsus learne to iudge and condemne ſinne in whomſoeuer it is found, without reſpect of perſons, yea, iudge and condemne a ſinne to bee as great a ſinne in thy neereſt friende, as in anie other whoſoeuer, and that will ſeale vppe ſweete comfort to thy ſoule, that thou haſt thee ſpiritte of God in thee, transforming thee, into the image of God, & as that thou art like the Lord in this worlde, ſo thou ſhalt bee like to the image of his ſonne Ieſus Chriſt, in the world to come. Amen.