Commentary Upon Philemon, Exposition · Verses 15-16 (2 of 3)
Vſe 3Laſtly, we learne for our obedience when we ſuffer loſſes, not to be vexed through impatiency, nor to break out in ſtorming, fretting, and fuming maner againſt God, but to reſt our ſelues vppon him, beeing ready to bleſſe his name, & not to caſt away al hope & confidence of being reſtored. It is a worthy ſaying of the Prophet to Amaziah K. of Iudah, being like to looſe a great ſum of mony which hee had disburſed for the leuying of forren forces, x2 Chr. 25, 9.The Lord is able to giuegive thee more then this. If he ſee it good & profitable for vsus, he can and wil repay it in the ſame kind; for who looſeth for Gods cauſe, & doth not get? but if he do not recompence earthly things with earthly, he wil aſſuredly beſtow vponupon vsus ſuch riches as are immortal & immutable, & ſuch a treaſure as is eternal, not fading, but enduring for euer in the heauens. A notable practiſe heerof we hauehave in Iob, ch. 19. in al his troubles (which were exceeding great) he comforted himſelf in this, I know that my Redeemer liueth, & that I ſhal ſee him in the laſt day. Somtimes he doth reſtore in the ſame kinde, that which we hauehave left, & ſeemeth to be loſt: we ſee in the former example of Iob what a bleſſed end the Lord made; ſo if we wil wait with patience, and tarrie his leiſure, & be content with his workes, we ſhal behold the end better then the beginning. Moreouer, we ſee the merciful dealing of god toward his children, from whō he withholdeth perſonal bleſſings. To ſom he giueth ſtrength of body, ſwiftnes of foot, quickneſſe of ſight, readineſſe of hearing, & aptneſſe of the hand, together with a due proportion & comlineſſe of eueryevery part. But to others, he denieth theſe things, ſo yt we ſee ſome blind, others lame, crooked, deafe, deformed. Notwithſtanding, God ofttimes ſupplyeth theſe wants, and recompenſeth theſe infirmities with a moſt plentifull meaſure of better, that is, of heauenly graces. We ſee this in the example of the blind man mentioned by the Euangeliſt Iohn, he wanted the ſight of his bodily eies, yIohn 9, 29, 30, 31, 32.but he had a greater light ſhining in his hart, & a deeper inſight into the doctrine of ſaluation, then the chiefe of the Phariſies that were accounted the only Rabbies and maiſters in Iſrael, ſo that we may truly ſay, that the blindman did ſee, and they that thought themſelues to hauehave their eye-ſight were ſtarke blinde. For when the Phariſies ſaid of the Meſſia, We know not from whence this man is, the blind man anſwered & ſaid vntounto thē, Doubtles this is a maruellous thing, that ye know not whence he is, and yet he hath opened mine eies: now we know that God heareth not ſinners, but if any man be a worſhipper of God, & doth his wil, him heareth he, &c. if this man were not of God, he could hauehave done nothing. This was a worthy and open confeſsion of the great work of God that had bin wrought vponupon him, wherein he ſaw more true and heauenly light then al his enemies, who then boaſted of the name of the church, and caſt this ſimple man out of the Synagogue. But if we conſider the poore man of the one ſide, & the proud phariſies on the other ſide, which of them was moſt blind, and whither of thē was a member of the true Church? Surely, God gaue a maruellous light of knowledge to his weake ſeruant, that he was not aſhamed to confeſſe Chriſt Ieſus, acording to the meaſure of grace giuen him: whereas the blind Phariſes were blind, leaders of the blind, & ſaw nothing. Heerupon Chriſt ſaith, zIohn 9, 39, 40, 41.I am come vntounto iudgment into this world, that they which ſee not, might ſee: & that they which ſee, might be made blind. And when the Phariſes which were with him heard, theſe things, & ſaid vntounto him, Are we blind alſo? He anſwered, If ye were blind, ye ſhould not hauehave ſin, but now ye ſay, we ſee: therfore your ſin remaineth. Let vsus not therfore deſpiſe ſuch as hauehave infirmities or deformities of the body, nor vpbraid them with them, which are not in their powers to put away; rather let vsus take heed of the blots and blemiſhes of the ſoul; to wit, of ſinne, which maketh the greateſt ſcab and ſcarre, and bringeth reproach vntounto the perſon. Let vsus beware of the blindneſſe of the minde, of the hardneſſe of the heart, of the wounds of the ſoule, and of halting with God. The blindnes of the mind is a ſin, and the puniſhment of ſinne, ſo that God is offended with it: whereby it differeth from the blindneſſe of the body, which indeede is a certaine affliction, but it is no tranſgreſsion; it is a kinde of miſery, but no iniquity; it is a croſſe, but it is no ſinne. But the inward blindneſſe of the minde is in it ſelfe a ſinne and breach of Gods Law, and maketh a man culpable of iudgement, and guilty of eternall death: becauſe none is ſo blinded, but he hath firſt pulled out his owne eyes, and refuſeth the light of the Goſpell offered vntounto him aEph. 4, 18.through the hardneſſe of his heart. Againe, this ought to bee a ſpecial comfort vntounto vsus, and to ſuffice to aſſwage all greefe conceiued for the want of earthly bleſsings, if God hauehave denied vntounto vsus the vſe of one or many of our members, as of our eyes, our eares, our tongue, our hands, our feete, and hauehave made vsus blind, or dumb, or deafe, or lame, or maimed, let vsus not be diſcomforted or ſink down vnderunder the burden; but rather conſidering the recompence that he giueth vsus another way, and the ſupply that he maketh by ſpirituall graces, let vsus humbly giuegive him thankes, bMat. 5, 29, 30remembring that it is better for vsus, that one of our members periſh, then the whole body ſhould be caſt into hell. We ſee the holy man Iob, hauing had great loſſes and dammages brought vponupon him to his great hinderance and decay in earthly thinges, acknowledged the hand of God in it, & gaue him the glory, ſaying, cIob. 1, 21.Naked cam I out of my mothers womb, and naked ſhall I return thither: the Lord hath giuen, and the Lord hath taken it, bleſſed be the name of the Lorde. Hence it is, that the Apoſtle ſaith, Hearken my beloued Brethren, hath not God choſen the poore of this world, that they ſhould be rich in faith, & heires of the kingdom which he hath promiſed to them that louelove him, Iames 2. If God hauehave made me blinde, yet if hee hauehave giuen me the eyes of my mind, to ſee the myſtery of faith in this life, and the excellency of glory reſerued for me and all his Saints in the life to come, I hauehave wherewith to comfort me aboundantly in the want of bodily ſight. If God hauehave made me lame, & to halt with my foot, and therby want many outward pleaſures, that many ſeek and find; yet if he hauehave vouchſafed this mercy vntounto me, dGal. 2, 14.to make me walk with a right foot to the truth of the Goſpell, I cannot want ſound comfort and inward peace to my own ſoul. God looketh not vponupon the perſon of man, he accepteth no man for his outward forme and feature of the body, but looketh vponupon the grace and garniſhing of the heart; ſo that albeit we be eueryevery way deformed, yet if we be thoroughly reformed in the inner man, we ſhall bee accepted before him a thouſande times more, then ſuch as hauehave the greateſt Ornaments of the body, but hauehave nothing to decke and adorne the ſoule.
[It may be he departed for a ſeaſon.] Note heer how the Apoſtle deſcribeth the ſinne of Oneſimus committed againſt his Maiſter: he doth not aggrauate and exaggerate his offence with big & ſwelling words, to ſhew the greatnes of his ſin, but doth leſſen it by gentle & mild termes wherby he calleth it. His running away he nameth a departing; his abſence from his Maiſters houſe & ſeruice, the miſsing of him as it were an hour. This the apoſtle ſpeaketh, cTheophyl. in Philem.not ſo much to aſſwage the anger of Philemon prouoked thorough the offence of his ſeruant, as to teſtify his vnfaigned repentance, wherby he had buried and blotted out the wickednes which he committed by running from his Maiſter, & by robbing of him. Doctrine 3. The fals and ſins of our brethren that repent, are not to be encreaſed and amplified with odious & extream words.We learne heereby, that the fals & ſins of our brethren that repent, are not to be increaſed with odious and extreame words. Whenſoeuer (I ſay) we ſee the fruits of vnfained repentance in any of our brethren that hauehave falne into ſinne, and beene ouertaken through the weakneſſe of the fleſh, wee are to binde vp their woundes, as carefull Surgeons, and to comfort them with the ſweet promiſes of the Goſpel; not to reuile them, or raile at them, or reproach them for their former falles: we muſt not ſpeake the moſt, or the worſt, or the hardeſt of them, but in mildneſſe of ſpirit mollifie the greatneſſe of the ſinne what we can. This Doctrine is made euident vntounto vsus, by many teſtimonies and examples in the word of God. When Ioſeph ſaw his fGen. 45, 5, 8.Brethren ſad and greeued with themſelues, becauſe they had ſolde him into Egypt, hee comforteth them with the prouidence of God, whoſe worke it was to hauehave him ſent and ſold into the hand of ſtrangers, Now then you ſent me not hither, but the Lord, who hath made me a father vntounto Pharaoh, & Lord of all his houſe, and Ruler throughout all the land of Egipt. This we ſee in the Lord himſelfe toward Iob, who reproued him for much weakneſſe that he had ſhewed in the combat and tentation: yet gIob. 39, 37. and 42, 6.when he had repented in duſt and aſhes, and laid his hand vponupon his mouth, the wrath of the Lord was kindled againſt his three friendes, becauſe they had not ſpoken of him the thing that is right, like his ſeruant Iob. The like practiſe appeareth in Nathan, toward Dauid, whom he reprooueth: firſt couertly and cloſely vnderunder a parable, then openly and euidently he chargeth him with adultry and murther, together with great vnthankfulneſſe toward God that had bin ſo gracious to him; but when he repented and humbled himſelfe vnderunder the ſtroke of the two-edged ſword of Gods word, ſaying, h2 Sam. 12, 13I hauehave ſinned againſt the Lord; the Prophet doth no more vpbraid him with thoſe foule and filthy ſinnes of committing Whoredome, and ſhedding of blood, but ſaid vntounto him, The Lorde alſo hath put away thy ſinne, thou ſhalt not die. Thus did Chriſt our Sauiour deale with the woman taken in adultery, euen in the verie acte, brought before him by the Scribes and Phariſees, he preached vntounto her the Goſpell vponupon her repentance, iIohn 8, 11.I do not condemne thee, Go and ſinne no more. The like we ſee in the Apoſtles dealing with the inceſtuous Corinthian; before his conuerſion, the Apoſtle chargeth him with fornication, k1 Cor. 5, 1, and 2. Cor. 2, 6, 7.and Such fornication as is not named among the Gentiles, that one ſhoulde hauehave his Fathers wife, and reprooueth the whole Church that they had not put him away from among them: yet when he had confeſſed his ſinne, and teſtified his repentance by his vnfaigned ſorrow for his ſinne, the Apoſtle would hauehave his ſinne forgiuen, and his perſon comforted, Leaſt he ſhould be ſwallowed vp with ouermuch heauineſſe. Likewiſe remembring the Corinthians what they were in the time of their ignorance, Theeues, Oppreſſors, Fornicators, Idolaters, Drunkards, Railers, & riotous perſons, by their conuerſion to the Goſpell, and Faith in Chriſt, they were changed to a better life, and ſo could no longer be charged by ſuch ſins, l1 Cor. 6, 11.Ye are waſhed, ye are ſanctified, ye are iuſtified in the name of the Lord Ieſus, & by the ſpirit of our God. Whereby we ſee this truth plainly prooued vntounto vsus, that it is our duty not to aggrauate and amplify the ſins of ſuch as hauehave repented them of their ſinnes.
Reaſon 1.To this duty we ſhall be better directed and ſtrengthned in the truth of it, if we marke the reaſons. For firſt, we are not to encreaſe in wordes the ſinne of a penitent perſon, becauſe louelove worketh ſoftneſſe and gentleneſſe in vsus, a care of the good name of our Brother, and baniſheth all euill ſurmiſes & ſuſpitions from vsus. Hence it is, that the Apoſtle ſaith, m1 Cor. 13, 4LoueLove is patient. When Peter exhorteth vsus, that aboue all things we ſhould hauehave feruent louelove among vsus, to the end he may confirm his exhortation, and ſhew that there is nothing more profitable vntounto the faithfull, then to maintaine mutuall Charity; hee bringeth this reaſon, n1 Pet. 4, 8, Prou. 10, 12.For LoueLove couereth the multitude of ſins. If this louelove rule in our harts, & remaine among vsus one towards another, it bringeth excellent benefits, and we auoid inumerable euils. But if hatred beare ſway, men in byting and tearing one another, are ready to conſume one another, to reproch and detract one from another, to ſlander and defame, to ſtrike and quarrel one with another, without meaſure or mercy.
Reaſon 2.Secondly, we are not alwayes to vpbraid our Bretheren, and caſt them in the teeth with their former fals, becauſe wee muſt account it ſufficient, that they hauehave beene checked and teproued by vsus, or by the mouths of many witneſſes. The nature of God himſelfe, is gentle toward vsus, oPſ. 103, 9, 10that hee will not alwayes chide, nor keepe his anger for euer. So ought we to deale one toward another. For, if he doth not deale with vsus after our ſinnes nor reward vsus according to our iniquities, we ſhould hauehave compaſſion one toward another. If he know whereof we are made, and remember that we are but duſt, we muſt alſo learne, that we hauehave all neede to be forgiuen, as there is no man but deſireth to be forgiuen. If then it be auaileable to our Bretherens good to hauehave them reproued, wee ought not to proceede to reuiling of them, and rayling vponupon them for thoſe offences which they hauehave forſaken. This is the reaſon touched by the Apoſtle, mentioning the tranſgreſsion and conuerſion of the inceſtuous perſon, who waſhed away with his teares, the guiltineſſe of his ſinne, he ſaith; p2 Cor. 2, 6, 7It is ſufficient vntounto the ſame man, that hee was rebuked of many, ſo that now contrary-wiſe, ye ought rather to forgiue him and comfort him, &c. If then, it be ſufficient to reproue; then to reuile and reproach, is more then ſufficient, euen ſuperfluous, and vnprofitable, and vncharitable, as wee noted before.
Reaſon 3.Thirdly, whenſoeuer our Brethren repent, we are bound to teſtify our forgiueneſſe of them, and to bring a cloak to couer the fouleneſſe and deformity of their offence. But ſo long as wee publiſh them abroad, and proclaime them in the eares and audience of others, it is very plaine we doe not forgiue them: ſo long as we remember them to their diſcredit and reproach, wee do not couer them. It is that reaſon which wee heard before out of the Apoſtle, where he inſtructeth the Corinthians in Chriſtian meekneſſe and moderation toward him that offended and repented that had falne, and was riſen againe; and chargeth them to eſteeme it enough that he was reproued, q1 Cor. 2, 7.ſo that now they ſhould confirme their louelove toward him, and freely forgiue him. Seeing therefore, that louelove couereth the multitude of ſins, ſeeing it ſufficeth to reproue the ſinner, and that it is a duty belonging vntounto vsus, to teſtifye our forgiueneſſe of him that ſinneth; we may from all theſe conſiderations, as from euident conſequences conclude, that the ſins of our brethren, committed and repented of, ought not aboue meaſure to be ſtretched and augmented, but rather mittigated and leſſened by vsus.
Obiection.Before we come to the Vſes of this Doctrine, it ſhall not be amiſſe, to anſwere ſome Obiections. Firſt, the Euangeliſt Mathew, called to bee an Apoſtle, rMath. 10, 3.calleth himſelfe a Publican, for in numbering vp the twelue, he mentioneth himſelfe, Mathew that Publican. Anſwere.I anſwere, the office of a Publican was no vnlawfull calling, and therefore not of that Nature that falleth within the compaſſe of this Doctrine that we hauehave in hand. True it is, in regard of the abuſe of the Office, the name of the Officer was becom odious, ſMath. 9, 11.and therefore the Publicans and Sinners are oftentimes ioyned together. Now their Office was, to be Collectors of the Toll and tribute impoſed vponupon them by the Romains which was as lawfull for thē to gather, as for the people to pay. Hence it is, that Iohn the Baptiſt doth not exact of the Publicans that came vntounto him to leaue their office, but exhorted them to beware of bribery & oppreſſions, tLuke 3, 13.Require no more then that which it appointed vntounto you. So then, the condition of a Publican, & the proſeſsion of a Chriſtian, may both ſtand together; ſo that a man conuerted to the faith, may hold the office, and bee called by the Name, without any diſgrace of his outward or inward calling.
Obiection 2.The Prophet denounceth a fearful wo againſt al thoſe that cal uEſay 5. 20.euil good, or good euil; which put darknes for light, & light for darknes. If then, we are to ſpeak of a penitents ſins fauorably, & not to deal rigorouſly with a Conuert, it ſeemeth to giuegive liberty to vtter a lie, & to ſmother the truth. Anſwere.I anſwer, it is one thing to ſpeake of the nature of the ſinne, and another thing to ſpeake of the conuerted ſinner. The ſinne is one thing, but the Conuerſion maketh it another. When we ſpeak of the Nature of the ſinne, and the offence againſt God, we are not to leſſen or diminiſh it; but when we conſider it in the perſon that hath repented, the ſhame and reproch is done away, ſo that we may ſpeake of it with all gentleneſſe and mercy toward them.
Obiection 3The Scripture often mentioneth the vncleane life of Rahab, and albeit ſhe turned to God, forſooke her filthineſſe, and ioyned her ſelfe to the people of God, yet ſhe is branded euermore with the name of an Harlot. So the Apoſtle ſaith to the Hebrewes, xHeb. 11, 31.By Faith the Harlot Rahab periſhed not with them which obeyed not, when ſhe had receiued the spies peaceably. In like maner Iames ſpeaketh, yIames 2, 25.Was not Rahab the Harlot iuſtified through workes, when ſhe had receiued the Meſſengers, & ſent them out another way? Anſwere.I anſwer, this is not mentioned to her reproach, but ſpoken to their praiſe: ſhe is not vpbrayded with it, but commended, becauſe ſhe had forſaken it. We ſee heereby, what ſhee was before her calling, ſhe is not reproached with it after her calling. Thus our Sauiour ſpeaketh in another place, to the cheefe Prieſts and Elders of the people, Verily I ſay vntounto you, zMath. 21, 31that the Publicans and the Harlots goe before you into the kingdome of God. Where he meaneth, that they were ſuch (as the Apoſtle ſpeaketh of the Corinthians) but nowe they had giuen ouer that life. Thus he ſaith of his Myracles that he had wrought, aMath. 11, 5.The blinde receiue ſight, the halt do walke, the Leapers are cleanſed, the deafe heare, and the dead are raiſed vp. Theſe men, while theſe infirmities were vponupon them, could not be deliuered from them; but he ſheweth what they had been, and what they were: they had beene diſeaſed, but now were reſtored. So in Rahab, the Apoſtles teſtifie, what ſhe had beene, to wit; an Harlot: and what ſhe is, not any longer an Harlot, but a true beleeuer with the people of God. It is added therefore, not any way ſounding to her defaming, but to ſhewe the greatneſſe of Gods compaſſion, and the ſoundneſſe of her conuerſion.
Vſe 1The Vſes remaine to be ſtoode vponupon, that the Doctrine may ſerue to our comfort and inſtruction. Firſt, we learne from hence a notable point of Chriſtian wiſedom, to eſteem of all men as they are, and not as they were, according to their preſent eſtate wherein they remaine, and not according to the condition wherein they liued in times paſt. It skilleth not what they hauehave bin, we muſt conſider what they are. The Apoſtle reckning vp many horrible ſinnes committed by the Corinthians in the darke night of their ignorance, he ſaith, b1 Cor. 6, 11Such were ſome of you, but now ye are washed, now ye are ſanctifyed. Where we ſee, he maketh a flat oppoſition betweene their former eſtate before their calling, and their eſtate after their conuerſion; and ſetteth a difference betweene that which they were once, and that which they are now. He ſaith, ſuch they were, he doth not ſay ſuch they are; they were, but nowe are not, becauſe they had repented. The like we ſee in his affection towards one perticular member of that Church (of whom we ſpake before) while he continued in his Inceſt, he chargeth them to caſt him out from among them; but when he heard of his ſorrow for ſin, and of his repentance from dead works, c2 Cor. 2, 8.he exhorteth them to confirme their louelove toward him more and more. We ſee this offered vntounto vsus in the example of God and his elect Angelles. When we hauehave ſinned againſt the Lord, and fallen into horrible offences, whereby he is diſhonoured, and our Conſciences wounded, hee ſendeth meanes to turne vsus from our ſinnes, and is ready to forgiue vsus when we repent; he neuer vpbraideth vsus with our iniquities that wee hauehave forſaken, but accepteth of vsus as wee ſtand in the ſtate of regeneration. This ſerueth to reproue two ſortes of men: Firſt, ſuch as are ſo vncharitable and malicious, that they neuer forget the falles of their Bretheren, but euer remember them, and reproach them for them. If any of the faithfull hauehave ſodainely falne into any ſinne, it ſhall alwayes bee laide to their charge, and hit in their teeth, and ſpread abroad from one to another, and bee made farre greater then it is. Wherein, ſee the peeuiſhneſſe and partialitie of wicked men, who louelove their owne, and beare with a boulſter vp one another in wickedneſſe. If the vngodlie that make a continuall practiſe of ſinne, and hauehave their whole delight therein, doe runne out of one euill into another, without touch of conſcience, without ſhame of men, without feare of God, without turning of the heart by repentaunce: they ſhall finde thoſe that will defend them, iuſtifie them, ſpeake well of them, as if they had committed no ſinne. But if any that are true Beleeuers, hauehave beene ouer-taken by the ſuggeſtion of the Deuill, and the corruption of the fleſh; one fall of theirs ſhall neuer be forgotten, it ſhall alwaies be kept on foote, it ſhall runne in the mindes and mouths of prophane men, as if it had not beene forgiuen them: whereas a thouſand enormities of lewd and vngodly men are paſſed ouer, and neuer ſpoken off. The World loueth her owne, and ſpeaketh well of her owne, euen of ſuch as God abhorreth. As for the Godly that deſire to pleaſe God, it cannot abide them, all their actions are narrowly pryed and ſearched into, and neuer were they ſo much hated as in theſe our daies. Seeing then we hauehave to doe with ſuch ſharp ſighted Eagels, that behold all, and more then all that we doe, who like deceitfull Worke-men, are ready to ſtretch them vponupon the tender-hookes, and like ſlubbering Surgions, ſpare not to make the wound wider then it is, whereas they ought to ſeeke to cure and heale it: let vsus looke more earneſtly into our owne waies, and know that we hauehave a thouſand eyes fixed vponupon vsus, and a thouſand mouths that will be opened againſt vsus, and ten thouſand eares that are prepared to liſten to any ſlanders and ſurmiſes that ſhall be reported of vsus. Thus ſhall we take profit and reape a benefit euen by our enemies. Thus we ſee how they are reprooued that vpbraide men with their ſinnes which they hauehave repented off, and doe not acknowledge the change that is wrought in them; not by Men, but by God. He that is truely conuerted, is made a new man, and hath a new work begun in him, ſo that his olde workes are renounced, and no man abhorreth them more then himſelfe, no man is greeued for them ſo much as himſelfe. If then we truely louelove our Bretheren, eſpeciallie whom we ſee to be ſorry for their ſinnes paſt, we will thinke of them with all Charitie, we will ſpeake to them with all gentleneſſe, we will hauehave no euill ſuſpicion of them, wee will not hinder their good Name: ſo that when they are euill ſpoken off by others, we will endeuour to excuſe them, to burie their faultes, and to ſaue their credit.
True it is, wee muſt not allow of wickedneſſe, dEſay 5, 20.nor call euill good; but ſuch as hauehave offended vsus, we muſt beare with them, and deale with them by admonitions, exhortations, reproofes, & threatnings, labouring thereby to heale them, & to giuegive a remedy vntounto them. Now, if ſuch be worthy reproofe and reprehenſion, that remember the offences of their Neighbours, which before they hauehave practiſed, and now hauehave renounced: how much more are they to be condemned, that mocke and deride ſuch as hauehave vnblameable infirmities, and are blinde, or deafe, or lame, or any way blemiſhed in their bodies. The Wiſe-man teacheth in the Booke of the Prouerbs, eProu. 17, 5.That he which mocketh the poore, reproacheth him that made him. So it may be truely ſaide, that whoſoeuer reproacheth his Brother for his blindeneſſe, or lameneſſe, or deafeneſſe, or deformitie, reproacheth God that hath made him ſo. And who knoweth what hangeth ouer his owne head? Or what iudgement may fall vponupon himſelfe or his? The little Children that came out of Beth-ell, mocked the Prophet, and ſaid vntounto him; f2 King. 2, 23, 24.Come vp thou Bald-head, come vp thou Bald-head. Where we ſee they ſcoffed at him for his infirmitie: but what followed? He turned about and looked on them, and curſſed them in the name of the Lord; and two Beares came out of the Forreſt, and tare in peeces two and fortie Children of them. A greeuous iudgment fell vponupon them, notwithſtanding the tenderneſſe of their age: and they are made an example vntounto vsus, to teach vsus to beware, that we make not a mocke at the miſeries of others. It is our dutie rather to pittie them, and ſhew compaſſion toward them; to defend them, not to offend them; to comfort them in their affliction, not to lay an heauier burthen vponupon them. This is a notable comfort vntounto all Parents, when they hauehave Children borne vntounto them any way blemiſhed and deformed, that they doe not therefore ceaſe to louelove them, that they ought not to be aſhamed of them, that they ſhould not neglect the education of them, but rather be the more carefull to traine them vp in the feare of God, which ſhall more beautifie them, then their blindeneſſe or lameneſſe ſhall bee able to blemiſh them. For it may be, that God will giuegive vntounto vsus more comfort by them, then by all the reſt that hauehave the ornaments of Nature. And if we thinke them to bee greater ſinners then other men, becauſe they ſuffer ſuch things, and hauehave thoſe infirmities, we are deceiued. When the Diſciples asked Chriſt concerning the blinde man, gIohn 9, 2, 3.Who did ſinne, this Man or his Parents, that he was borne blinde? Ieſus anſwered; Neither hath this man ſinned nor his Parents, but that the workes of God ſhould be ſhewed on him. So then, theſe wants that appeare in many; as the blindneſſe of the eies, the lameneſſe of the foot, the deafeneſſe of the eare, the baldneſſe of the head, the maymedneſſe of the hand, the ſtuttering of the tongue, the crookedneſſe of the body, the deformitie of the face, or other defects of nature, are not in themſelues ſins, but infirmities without blame or blot, which are not to be charged vponupon thoſe that hauehave them. If we be carefull to eſchew the blemiſhes of the Soule, that make vsus vgly Monſters, and misſhapen Creatures in the ſight of God, we are bleſſed & happy: as for outward deformities, they ſhall all be done away, when this Mortall ſhall put on immortality; and this corruption put on incorruption, ſo that we ſhall bee made like vntounto Chriſt our Sauiour in glory.
Vſe 2Secondly, ſeeing the faults of Brethren repenting, are not to be exaggerated and encreaſed with odious Names, but rather couered with the cloake of Charitie; as Sem and Iapheth did the nakedneſſe of their Father. It teacheth vsus to reioyce at their conuerſion, to foſter and cherriſh good thinges in them, that are Proſolites and Conuerts to the Faith. The Scribes and Phariſies hMath. 23, 15.Would compaſſe Sea and Land to make one of their Sect and profeſſion: they ſpared no labour to win them vntounto them. How much more then ought wee to endeuour to encourage all that be comming on, and to kindle good thinges appearing in them? Our Sauiour teacheth; iLuke 15, 10.That there is ioy in the preſence of the Angels of God, for one Sinner that conuerteth. Thus it ought to be with the members of the Church, when they ſee the encreaſe thereof, nothing ſhould ſo reioyce them, as when an acceſſe is made and added thereunto. If the body had long lacked the vſe of one part, and ſhould ſee the ſame reſtored vntounto it, would not the reſt of the members much reioyce? Yes, no doubt. So when we ſee one of the Sheepe of Chriſt, that hath wandered farre from the Sheepe-fold, brought home, and following the true Shepheard, we cannot but receiue great conſolation by it. It is a true ſaying, that there are many Wolues within, and many Sheepe without. Some there are that lurk in the boſome of the Church, which depart out of it, and are found to be indeede no better then Wolues. Others, are for a time out of the Church, and are as ſauage and cruell Wolues, who in the end are gathered home, and are in the number of the Sheepe of Chriſt. Such a one was Saint Paule, who was a Perſecuter: ſuch were many that were the Crucifiers of Chriſt, yet were the Sheepe and Lambes that belong vntounto Chriſt. When theſe ioyne themſelues to the Church, and are conuerted vntounto the Faith, their former life led in ignorance and blidneſſe, muſt be forgotten, and we are to reioyce at their conuerſion.
Did any of the Church euer reproach Paule with his blaſphemy againſt God, with his oppreſſion of the Saints, and breathing out threatnings againſt the Diſciples of Chriſt, when once he became a beleeuer? Did any tell Peter in ſcorne and contempt, that he was a denyer of his Maiſter, a Swearer and curſſer that he knew him not, after that he had teſtified the truth of his repentance by the bitterneſſe of his teares, for his weakeneſſe that he had ſhewed? Did any obiect to Noah his drunkenneſſe, or to Lot his Inceſt, or to Salomon his Idolatry? No man laid any of theſe things vntounto their charge, neither were they hated for them.
Hence it is, that the Prophet Daniell hauing denounced a great iudgement to be accompliſhed againſt Nabuchadnezzar, for his cruelty and oppreſſion, ſaith vntounto him; kDan. 4, 24.O King, let my counſell be acceptable vntounto thee, and breake off thy ſinnes by righteouſneſſe, and thine iniquities by mercy toward the poore: Loe, let there be an healing of thine error. Where he ſheweth, that howſoeuer hee greeuouſly ſinned and prouoked God to wrath, yet if he could repent of his former waies, all his wounds ſhould be healed, and the iudgements of God ſhould be reuerſed and reuoked. This ſerueth to reprooue thoſe that regard not the repentance of thoſe that hauehave ſinned, nor eſteeme of them any whit the better. Theſe were the Nouatians, lMagdeb. Centur. 3. cap. 5.that gloried of a kind of purity and perfection in themſelues, and denyed Saluation to thoſe that denyed Chriſt in perſecution, and to ſuch as fell into ſinne after Baptiſme; yea, albeit they did repent. But God delighteth not in the death of a Sinner, but that hee ſhould liue. It is our duty mCyprian. epiſt. 2. lib. 4.to raiſe vp them that are fallen, and to heale the broken-hearted, after the example of Chriſt, who will not breake the bruiſed Reede, nor quench the ſmoaking Flaxe. And if we be commaunded to leaue ninetie and nine in the Wilderneſſe, ſeeking that which is loſt, and bearing it home vponupon our ſhoulders: how much are they to be reprooued that keep them from the Sheep-fold that are come vntounto it, and barre the doore againſt them that deſire to enter? The Apoſtle ſaith; n1 Cor. 9, 22.That to the weake he became as weake, that he might winne the weake; and he was made all thinges to all Men, that he might by all meanes ſaue ſome. The Lord Ieſus calleth the Church of Epheſus oReuel. 2, 5.to repentance, To remember from whence they were fallen, and to do their firſt workes: Now hee would neuer hauehave exhorted them to repentance, except there had beene pardon and forgiueneſſe for the Penitent. If any ſhould ſay to the Husbandman, follow thy buſineſſe, till thy ground, plough thy fieldes, ſow thy Corne, but thou ſhalt ſee no encreaſe, thou ſhalt gather in no harueſt, thou ſhalt hauehave no fruit of thy labour: doe we thinke that by this meanes he could be encouraged or ſtirred vp to labour? Or if the Maiſter of a Ship ſhould bid the Marriners in a tempeſt and ſtorme to looke to their Tacklings, and eueryevery one to work with his hands in his place wherin he was ſet, and withall ſhould tell them (when they had done all) that they ſhould neither ſaue the Ship, nor the liues of ſuch as were in the Ship, it were a cold comfort, or rather a certaine diſcomfort.
In like manner, what ſhould it auaile to exhort and excite any to repentance, and to call vponupon them to turne vntounto God, when in the meane ſeaſon, we barre them from ſaluation, and hedge vp the way that leadeth vntounto eternall life, that they cannot enter into it, albeit they do repent and returne vntounto him? So then, there is greater mildneſſe and moderation required of vsus, & we muſt labor to ſuppreſſe hatred and malice toward our Brethren, If any be ſudainly ouertaken pGala. 6, 1, 2.by the ſnares of Satan, and the ſubtilty of ſinne, let vsus reſtore them with the ſpirit of lenity, conſidering our ſelues, leaſt we alſo bee tempted. Let vsus not bee glad at their fals, nor triumph at the victorie which Satan ſeemeth to hauehave gotten, but rather mourne for them, and helpe them out of their danger. We are commanded in the Law, when wee ſee the Aſſe of our enemy to couch downe vnderunder his burden, qExod. 23, 5.not to ceaſe or falle to lift him vp: how much more ought we to ſupport the weakeneſſe, to aſſwage the ſorrow, to beare the infirmitie, and to releeue the miſery of our Brother? It is the manner of vngodly perſons, to make it their daily ſport in their deuilliſh meetings, to inſult ouer him, and to leape vponupon his backe with all the reproach and infamy that they can deuiſe to lay vponupon him. But it skilleth not what ſuch foule mouths do vtter, they ſhall one day reap the reward of their mallice, and the penitent perſon that holdeth his peace, ſhall find in the end the fruit of his patience.
Vſe 3.Thirdly, it teacheth vsus for our obedience, to repent betimes, and not to delay the time thereof, but while the acceptable ſeaſon is to bring forth the fruites of amendment of life. For ſeeing wee are not to make the moſt, or ſpeake the worſt of the fals of our penitent Bretheren, it ſerueth as a good encouragement, and a profitable inducement to leade vsus and guide vsus vntounto true repentance, that ſo our ſinnes may be put away. Sinne is as a moſt filthy Leproſie, but when we repent, we are cleanſed of that Leproſie. It is as vnſauory Dung that ſtencheth the earth, and the euill ſauour thereof aſcendeth vp to Heauen; but when we repent, we ſmell pleaſantly, as a ſweet perfume in the Noſthrils of God. It is as filthy Mire, that ſoyleth the Soule, corrupteth the Body, and ſpotteth the Garment; but when wee repent, the ſtaine and blemiſhes of ſinne are put out of his ſight, and blotted out of his remembrance. For when God forgiueth iniquity, tranſgreſſion, and ſin; rMich. 7, 19. Ier. 31, 33, 34.he throweth it into the Sea, into the bottome of the Sea, that it may neuer ariſe againe to our confuſion and condemnation, and hee remembreth it no more. As farre as the East is from the Weſt, ſPſal. 103, 12. and 32, 1, 2.ſo farre hath he remooued our ſins from vsus, as the Prophet ſpeaketh, ſo that they are ſo far taken out of his ſight, that they and we ſhall neuer meet together. He couereth them, and will not impute them vntounto vsus; tCol. 1, 21, 22So that we which were in times paſt ſtrangers and enemies, are now reconciled, beeing made holy and vnblameable, and without fault in his ſight. If then God doe couer them when we repent, who are we that goe about to vncouer them? If he doe not impute them, why ſhould we lay them to their charge, who hauehave a diſcharge from God, who hath cancelled the band and hand-writing that was againſt them? If God hauehave waſhed and wiped away the filthineſſe of them, why ſhould any man caſt the mire of them in their faces againe? The moſt expert and excellent Phiſitian, cannot cure a deep wound & a feſtered ſore, but ſome ſcarre will remain, and ſome print in the fleſh is left behinde: but God ſo healeth our infirmities, that he taketh away the ſtaine, the guilt, and the puniſhment, that no token, no marke, no ſigne of his wrath and indignation euer appeareth to appall vsus, or diſmay vsus. This is the great louelove and vnſpeakeable mercy of God toward the broken heart and contrite Spirit. He that hath beene an Adulterer, and hath repented of his vncleanneſſe, is no Adulterer. He that hath beene a Drunkard, and repenteth of the beaſtlineſſe and abuſe of the good Creatures of GOD, is no longer a Drunkard. He that hath beene an Enemy and hinderer of Gods word, and now loueth it aboue Siluer and Gold, is no more an enemy, but a friend of the Goſpell. He that hath beene a Swearer and Blaſphemer, and repenteth of his blaſphemies, is not a blaſphemer. He that hath beene a prophaner of the Lordes Sabbaoths, and now is carefull to ſanctifie them, and ſpend them in holie exerciſes, is no longer a prophane perſon. True it is, theſe men hauehave beene ſuch, but when they ſee their ſinnes, hate them, forſake them, are greeued for them, and are departed from them, true repentance is as the Fullers Sope to waſh them, and to make them whiter then the Snow. We muſt therefore make a great difference, betweene that which they hauehave beene, and that which they are. Shall we ſay, that he, who is come to mans eſtate, and hath put away childiſhneſſe, is ſtill a Babe and Suckling, as Infant and Child, becauſe once he was ſo? Or ſhall we ſay, that hee, who is made a Free-man, and had ſerued out his Prentiſhippe, is a Bond-man ſtill, and vnderunder the iuriſdiction of another, becauſe that once he was ſo? In like manner, ſhall wee change our Bretheren to be Children in knowledge, to be the Seruants of ſinne, and Bond-ſlaues of Sathan, becauſe they were ſo in the time of their ignorance, before God gaue vntounto them repentance, that they might come out of theſe ſnares wherein they were holden Captiues? Nay, I will ſay more, whoſoeuer reuileth and reprocheth him with his Adultery, Idolatry, Blaſphemy, Drunkenneſſe, or Prophaneſſe, that hath fallen into theſe offences, but dwelleth not nor delighteth in them, is a malicious enemie, a falſe accuſer, a ſlanderer and lyer againſt his Brother. The Apoſtle Peter uMath. 26, 69.denied his Maiſter (as we ſhewed before) he forſware him, and curſſed himſelfe if he knew the Man, which he did through feare to ſaue his life. But becauſe he went immediatly out of the High-Prieſts Hall, and wept bitterlie, did any of the reſt euer vpbraid him, and reproach him with Apoſtacy, with ſwearing, with curſſing, with his infirmitie and preſumption? All they therefore are led by another Spirit then the Diſciples were, who deſpightfullie caſt them in the teeth with their ſinnes, which are more odious and greeuous to them, then to thoſe that ſet them afoote, and blaze them abroad to their diſgrace.
This is a great comfort, and bringeth wonderfull peace of conſcience to all thoſe that truely repent of all their ſinnes paſt, which they hauehave followed with greedineſſe: ſeeing, that as God forgiueth them, ſo he will not hauehave others to charge them with them. For if the Lord and Maiſter of vsus all remit them, we are not to charge our Fellow-Seruants with them. If the Prince forgiue, vponupon the ſorrow and ſubmiſſion of his Vaſſall, the Treaſon intended againſt his perſon, ſhall the ſubiect dare to call him Traytor, ſeeing the Princes pardon is the Subiects protection and diſcharge? If the Father forgiue the Childe his diſobedience, xLuke 15, 29.ſhall the reſt of his Brethren ſpeake euill of him, and alwaies keepe it in freſh remembrance? If theſe thinges were duelie regarded and rightlie conſidered of vsus, we would not lye one houre in our ſinnes, but make haſt to be reconciled vntounto God, that ſo we may aboliſh the guiltineſſe and greeuouſneſſe, together with the infamy of them. Hence it is, that the Apoſtle ſaith; yRom. 6, 19, 20, 21, 22.As ye hauehave giuen your members ſeruants to vncleanneſſe, and to iniquitie, to commit iniquitie, ſo now giuegive your members ſeruants vntounto righteouſneſſe, in holineſſe: for when yee were the Seruants of ſinne, yee were freed from righteouſneſſe. What fruit had ye then, in thoſe things whereof yee are now aſhamed? For the end of thoſe thinges is death, but now being freed from ſin, and made Seruants vntounto God, ye hauehave your fruit in holineſſe, and the end euerlaſting life.
Where he teacheth, that ſuch as continue in their ſinnes, are as dead trees, or as rotten branches that bringeth forth no fruit: but they that are made free from ſinne, are made the Seruants of righteouſneſſe. The Tree that hath a long time brought forth no fruit, when once it beginneth to bring forth good fruit, cannot be called an euill tree. The ground that beginneth to yeelde plentifull encreaſe, cannot be called barren, whatſoeuer it hath been in times paſt. So is it with eueryevery one of vsus, we are accounted Trees of righteouſneſſe, and fruitfull ground, ſo ſoone as we lay aſide the vnſauory fruits of wickedneſſe. Wherefore, whenſoeuer we heare the taunts and reproaches of vncharitable men, caſt out againſt vsus for ſuch ſinnes as we hauehave long agoe left, let vsus not be greeued at them, nor ſorrowfull for them, nor ſeeke reuenge againſt them, but rather comfort our ſelues in this, both that God hath giuen vsus repentance to ſee and forſake our ſinnes, which before we made our chiefeſt pleaſure, and that he hath pardoned them in his Sonne, and will neuer lay them to our charge, ſo that he accounteth them as if they had neuer beene committed, and accepteth of vsus, as if we neuer had offended him. As for the vngodly, that hauehave ſinne raigning in them, and neuer truely repented of heir ſinne, they may and ought to be charged with their ſins, and as we find them in the preſent time to be, ſo we may iuſtly account of them, ſo we may truelie call them, and ſo we may cenſure them and pronounce of them. For as it is lawfull to call a Spade, a Spade: ſo he that is knowne to liue ſtill in Adultery, may be named and noted to be an Adulterer, and a filthy liuer. He that maketh a continuall practiſe of drunkenneſſe, and is reſolued to remaine in it, may be called a drunken beaſt, a drunken ſot, a drunken companion, and we need craue no pardon if we giuegive him that ſtile. He that regardeth not the hearing of Gods word, but liueth in open contempt of God, and of his ordinances, may be iuſtly branded with the reproach of his ſinne, and may be called the enemy of all righteouſneſſe, and the Childe of the Deuill. We know, that Iudas through couetouſneſſe betrayed his Maiſter, and when hee had done, he diſpared of pardon and hanged himſelfe: the reproach of this fact and offence, remaineth to this day, and ſhall neuer be blotted out, but he is called Iudas the Traytor, and Sonne of perdition. Math. 10. 4. Actes 1. 16. 17. And thus the caſe ſtandeth with all other vnrepentant Sinners, that vſe not the remedy appointed of God to bring them out of the ſtate of damnation, into the way of ſaluation. Hereupon we ſee the Prophet Eſay, Chap. 1. calleth them zEſay 10, 4, 10. and 57, 3.the Princes of Sodome, and the people of Gomorah, a ſinfull Nation, a people laden with iniquity, a ſeed of the wicked, corrupt children, Witches Children, the ſeed of the Adulterer, and of the Whore. Chriſt calleth the Phariſies aMath. 3, 7. Iohn 8, 44.a brood of Vipers, blind Guids, Hypocrites, ſuch as were of their Father the Deuill. This appeareth in the Pſalme, where the Prophet ſpeaking of ſuch as hated to be reformed, and caſt the words of God behind them, ſaith; bPſal. 50, 18, 19, 20, 21, 22.When thou ſeest a Theefe thou runneſt with him, and thou art partaker with the Adulterer: thou giueſt thy mouth to euill, and with thy tongue thou forgeſt deceit: thou ſitteſt and ſpeakest againſt thy Brother, and ſlandereſt thy Mothers Son: theſe things haſt thou done, and I held my tongue: therefore thou thoughteſt that I was like thee, but I will reproue thee, and ſet them in order before thee: O conſider this, ye that forget God, leaſt I teare you in peeces, and there be none that can deliuer you. Where we ſee, he layeth to their conſciences their ſinnes, and applyeth vntounto them the iudgements of God that did hang ouer them: ſo that thereupon he calleth them to ſerious and earneſt conſideration of their former workes, thereby to draw them to repentance. Diuers ſorts of men are reproued.Heereby are reprooued diuers ſortes of euill and corrupt minded men. Firſt, ſuch as aggrauate and augment the ſinnes of the godly, and make thoſe that are no ſinnes, to be taken for ſins: and ſuch as are leſſer, to ſeeme the greateſt of all.
Theſe are they that broach and belch out of their enuious hearts and filthy mouths, and ſtinking breathes, all the venome that lyeth hidden within them againſt the godlie, when they can eſpy any of them (who hauehave their weakneſſe as other men, and being left vntounto themſelues, cannot but fall) to be ouertaken with the frailty of the fleſh; Oh (ſay they) theſe are the holie men, theſe are the holie Brethren, theſe are the godly folke: ſee, ſee what they are, none are worſe people then they. Theſe men hauehave quicke eies to ſee their ſins, but they are blind and cannot ſee their repentance. They know what they hauehave committed, but they are ignorant and will not know that their ſins are remitted, and that whatſoeuer the Son of God remitteth, ought not to be retained and remembred of the Sons of men. It is no diſgrace to a man to hauehave beene wicked and infamous for his offences, if he be throughlie changed and altered: for their reformation giueth them more grace and honour with God and all good men, then their former life doth ſhame and diſcredit. The Apoſtle ſaith; cAct. 17, 30, 31.The time of this ignorance God regarded not, but now he admoniſheth all men eueryevery where to repent, becauſe he hath appointed a day in which he would iudge the World. Secondlie, they are reprooued that leſſen the ſinnes of the impenitent, and mollifie them with gentle Plaiſters, thereby hartning and hardning them in their ſinnes, thereby fawning vponupon them, and flattering them in their wickedneſſe. They are men of the prophane World like themſelues; and therefore their ſinnes ſhall bee no ſinnes, and their great ſinnes are little motes that cannot be ſeene. It hath alwaies bin a dThucid. lib. 3. Plutarch. in Solom. Ouid. Nominibus mollire licet mala.practiſe and ancient cuſtome among euill Men, to leſſen odious vices, & to abate them with ſofter and milder tearmes: and that fraude and faſhion was neuer neuer more frequent, then where the vice was moſt common. Thus it is, when Theeues are called Taking-men: Couetous perſons, Thrifty-Liuers: Thus Adultery is accounted but a tricke of youth; fighting and quarrelling is named man-hood; drunkenneſſe is reputed good fellowſhip, and Drunkards the onelyonly good fellowes. Thus is ſinne extenuated and diminiſhed by thoſe that know not the Nature of ſinne; and therefore ſeeke to blaunch the fouleneſſe and filthineſſe of it, to which they are ſo continuallie accuſtomed. But howſoeuer theſe men account of ſinne, and whatſoeuer they call it, they ſhall find that the leſſening of it, is the way to encreaſe it, and the diminiſhing of it, is the meanes to make it greater. If we would hauehave our ſinnes and offences not to come into account, we muſt forſake them, and repent of them.
Thirdlie, it reprooueth ſuch as diſcloſe and reueale a Penitents confeſſion. When our Brethren in the anguiſh of their Soules, and in a feeling of the horror of ſinne, hauehave ſought peace and comfort at our handes, and hauehave diſcouered their offences that trouble them to vsus, as the ſicke man doth his diſeaſe to the Phyſition that hee may bee healed: it is our dutie to comfort them, not to diſgrace them; to conceale them, not to reueale them; to hide them, not to publiſh them and blaze them abroad, to their diſgrace and diſcredit. True it is, when euill is opened vntounto vsus, eAlexand. Hal. part. 4. Queſt. 28. membr. 2. art. 2. Silueſt in Confeſſ. 3. nume. 2.not paſt, or preſent, but to be done afterward, as if a man confeſſe his determination and reſolution to commit Murthers, we are not tied to couer and conceale it, but are bound to manifeſt and make it knowne. This ſheweth the wonderfull abuſe of the Church of Rome committed in holie thinges, and thinges ſuppoſed by them to be holie. The Sacrament of the Lordes Supper is moſt horribly prophaned of them, which being inſtituted in remembrance of the death of Chriſt, to aſſure vsus of our ſpirituall communion in him, and of our ſpirituall nouriſhment from him, is often receiued of them to combine them together in wickedneſſe, and to take ſecuritie thereby one of another, not to reueale the Treaſons and Conſpiracies that are plotted among them. Thus it is in the ſuppoſed Sacrament of Pennance, when they would reueale the hidden miſcheefe and poyſons of their hearts, to the Prieſtes and Ieſuits their Confeſſors, they will ſeeme to doe it by way of confeſſion, that ſo it might be (as it were) locked vp and ſealed with this Seale, as a ſecret neuer to bee diſcloſed and diſcouered. Thus is confeſſion become nothing elſe but a couer of Treaſon and Rebellion. But when our Brethren being afflicted in Conſcience, and wounded with the Darts of Satan, and the poyſon of ſinne, ſhall accuſe themſelues, and confeſſe ſome haynous ſinne committed that lyeth heauy vponupon them, and can find no comfort in concealing of it, but greater horror, & thereby are brought to the gates of Hell; and like to be ſwallowed vp in deſpaire, when they ſhall (I ſay) confeſſe to the glorie of God, and the ſhaming of themſelues, the wickedneſſe of their hearts and handes, we are not to vtter it to others to their diſgrace, but by all meanes we can to couer it in ſecret and ſilence. For as we fIam. 5, 15.are to acknowledge our faults one to another, and to pray one for another: ſo we are in louelove to conceale the falles one of another, and not to open them in choller and mallice to their reproach.
Laſtly, this reproueth our remiſneſſe and wretchleſneſſe in dealing with recuſant Papiſts, the members of the Pope and Popiſh Church, who becauſe we would not offend them, we ſpeake of them honourably, and giuegive them the Name of Catholikes, and honour them with the Title of the Church: whereas wee ſhould giuegive them their right, and call them by their propper Names, of Idolaters, and enemies of the Grace of God, and diſturbers of the State. We hauehave many among vsus that are ready to ioyne with them, and to giuegive them the right hand of fellowſhip, who can bee content to mingle together God and Baall, Chriſt and Beliall, light and darkeneſſe, the Temple of God, and an Idoll. But as we beleeue the High-prieſt of Rome, to be the very Anti-chriſt deſcribed in the Scripture, ſo we alſo hold that the Church of Rome is a falſe and Baſtard-Church, and no true Church of Chriſt Ieſus, who not onelyonly hauehave ſhaken, but razed downe the very foundations of Religion, maintaining the worſhipping of Images, and the merrits of workes, by making a mocke of Chriſtes merits and ſatisfaction, by deuiſing other Mediators, and by preſuming to offer him vp an vnbloody Sacrifice to God the Father. Let vsus not therefore halt betweene g1 Kin. 18, 21two opinions, nor go about to reconcile thoſe thinges which can neuer hold or hang together. The falſe Apoſtles would ioyne the Law and the Goſpell together, the workes of the Law, and the grace of Faith in the matter of Iuſtification, which can neuer be, the one deſtroying and pulling down the other: becauſe hRom. 11, 6.if it be of grace, it is no more of workes, or elſe were grace no more grace: but if it be of workes, it is no more grace, or elſe were worke no more worke. So we hauehave thoſe that dreame of an vnion between Chriſt and Antichriſt, but if the Lord be God, follow him; if Baall be he, then goe after him. No man can ſerue both theſe Maiſters ſo contrary one from the other, ſo that whoſoeuer cleaueth to the one, forſaketh the other.
Verſe 16. [Not now as a Seruant, but aboue a Seruant, euen as a Brother, &c.] Heere is a ſingular commendation of Oneſimus, expreſſed by many ſteps and degrees; the one aſcending and climbing aboue the other. He was not onelyonly as a Seruant, but aboue a Seruant; not onelyonly as a Brother, but a beloued Brother; not onelyonly deare to Paule, but much more to Philemon himſelfe. This is ſo much the more worthy praiſe and commendation; nay, of wonder and admiration, as the diſpoſition of Seruants in thoſe times was lewd and licentious, who albeit they had good and godly Maiſters, yet they were light-fingered and light-footed, and vponupon eueryevery occaſion they were apt to run away from them, iGen. 16, 6.as appeareth in Hagar that liued in the houſe of Abraham, when Sarah began to deale roughly with her, immediatlie ſhe fled from her. Seeing therefore it was ſo rare a thing among thoſe kinde of men, to finde any well minded and diſpoſed, the Apoſtle maketh the more account of him, and would hauehave his Maiſter to make account of him. As if he ſhould reaſon thus:
Him, who in Chriſt Ieſus is become thy Brother, thou oughteſt carefully to tender, and dearely to louelove:
But Oneſimus is now by his vnfained conuerſion become thy Brother;
Therefore receiue him.
Heere we ſee the Apoſtle reaſoneth for Oneſimus, to hauehave him receiued and reſpected aboue an ordinary Seruant, becauſe hee was truely conuerted, and had in him a good meaſure of Grace, and was become a true and ſound Chriſtian. Doctrine 4. The more grace appeareth in any, the more ſhould they be tendered and regarded of vsus.We learne from hence, that the more Grace appeareth in any, the more ſhould they be tendered and regarded of vsus, whether they be Seruants, Children, Neighbours, Paſtors, People, Wife, Kinsfolke, or Acquaintance. In whomſoeuer the greateſt ſtore of heauenly things is to be found, ſuch as moſt of all to be loued and regarded; tendered, and reſpected. The Prophet Dauid teacheth, when the Lord, who had annointed him to bee King ouer his people, ſhould bring him vntounto the Kingdome, and make him Ruler and Gouernour ouer a great and mightie People, what they were that he would moſt of all regard, and vponupon whom he would caſt his eyes; kPſa. 101, 6, 7Mine eyes ſhall be vponupon the faithfull of the Land, that they may dwell with me, hee that walketh in a perfect way, he ſhall ſerue me, &c. Salomon hath many heauenlie ſentences, and Diuine Prouerbs lProu. 14, 35. & 17, 2. & 16, 13.to this purpoſe: as Chap. 14. 35. The pleaſure of a King is in a wiſe ſeruant: but his wrath ſhall be toward him that is lewd. So in the 16. Chapt. The righteous lippes are the delight of Kings, and the King loueth him that ſpeaketh right thinges. Likewiſe, in the Chapter following, A diſcreete Seruant ſhall hauehave rule ouer a lewd Sonne, and he ſhall deuide the heritage among the Brethren. The practiſe of this dutie we ſee in Abraham, he had a faithfull Seruant, whom he made the Steward and Gouernour of his houſe, and made more reckoning of him, then he did of Iſmaell his Sonne, or of the reſt that did attend about him; mGen. 15, 2. and 24, 2.and therefore purpoſed to hauehave made him his heire. When he purpoſed to prouide a Wife for his Son Iſaac, he called him, and imployed him to goe to his Country and to his Kindred to bring a wife for him. The like we ſee in Iacob, nGen. 37, 2, 4.Who loued Ioſeph aboue al his Bretheren, becauſe he ſaw moſt grace in him. This was in Elkanah toward his wife Hannah, o1 Sam. 1, 8.he comforted her in her affliction, and ſaid; Why weepeſt thou? And why eateſt thou not? And why is thy heart troubled? Am not I better to thee then ten Sonnes? This appeareth in Ionathan toward Dauid, p1 Sam. 20, 17 and 18, 1, 2.He loued him as his owne ſoule, and made a couenant of peace, and a league of friendſhippe with him, not in any worldly reſpect, not for any earthly commodity, not to enioy any temporall benefit (for he ſeemed thereby to looſe a Kingdome) but becauſe he ſaw the Lord to be with him. So the Apoſtle writing to the elect Lady and her Children, teſtifierh; That he loued them in the truth, and reioyced greatly that he found them walking in the truth. Heereby we ſee, laying all theſe teſtimonies together, the truth of this doctrine, that it is our duty to regard them moſt, that hauehave greateſt grace ſhining in them.
Reaſon 1.The reaſons hereof are plaine to informe vsus. For firſt, where Grace is, it bringeth bleſſedneſſe to that ſociety, kingdome, congregation, family, and perſon; as appeareth by the confeſſion of Ioſephs Maiſter. Gen. 39. 2. 3. whom he ſerued. Now who are more to be regarded, or better to bee thought off, then ſuch as are bleſſed, and cauſe bleſſedneſſe to others? The wicked man is accurſſed of God, qIoſh. 7, 1, 2.and draweth the curſſe of God vponupon the places where he dwelleth, and vponupon the perſons with whom he dwelleth. But ſuch as hauehave found grace with God, and hauehave grace laid vp as a precious Treaſure in their hearts, doe bring the bleſſings of God to others, and ſerue to conuay them to them, as we ſee by infinite examples in the Scripture.
Reaſon 2.Secondly, we ſee that God is moſt gratious to ſuch as hauehave moſt Grace in their harts, he tendreth them as the apple of his eye, and loueth them as own Sons. Indeed he loueth all the works of his handes as they are his Creatures: he maketh his Sunne to ſhine, his raine to fall, his fruitfull ſeaſons to refreſh them: he hath not left himſelfe without witneſſe among the Infidels, that he might make them without excuſe. Hee giueth to rPſal. 144, 13 and 147, 19. & 76, 1.Beaſtes, and to beaſtlie men their foode, their Corners and Garners are full, and abounding with diuers ſortes, and their Sheepe bring forth thouſandes, and ten thouſands in their Streetes: but GOD is ſpeciallie knowne in Iudah, his Name is great in Iſraell: he ſheweth his Word and his Statutes among them, hee hath not dealt ſo with euerie Nation, neyther hauehave they knowne his iudgements. As this is the dealing of God toward thoſe that are his, whom he maketh partakers of the ſecrets of his Kingdome: ſo it is our duty to follow his example, and to ſhew our ſelues like vntounto him in our brotherly kindneſſe toward his choſen Children, and our beloued Brethren.
Reaſon 3.Thirdly, the more grace appeareth in any, the neerer he doth reſemble God, the more euidently doth the Image of God ſhew it ſelfe in him. The Image of God, ſtandeth and conſiſteth, ſEphe. 4, 24.eſpecially in holineſſe and true righteouſneſſe. The vngodly are ſtamped and marked with prophaneſſe and wickedneſſe, tIohn 8, 44. & 1 Iohn 3, 8.which is the Deuils badge and impreſſion. The more they grow in euill, and bring forth the fruites of impietie and vnrighteouſneſſe, the neerer they come to Satan, and are like vntounto him. On the other ſide, ſuch as bear the Image of their heauenly father, muſt be exceedingly reſpected and regarded, as the Apoſtle teacheth; u1. Iohn 5, 1.EueryEvery one that loueth him which begate, loueth him alſo which is begotten of him. He that loueth the Father, will for the Fathers ſake, louelove the Child. And he that loueth God, will (for his ſake) louelove the Child of God. Seeing therefore it is bleſſedneſſe to eueryevery ſociety and Congregation, to hauehave men therein endued with grace, ſeeing God delighteth to reſt among them that ſeeke after grace; and laſtly, the more grace is found in any, the neerer he draweth to God: in all theſe reſpects we conclude this as a certaine truth, that it is our duty to reſpect them aboue all others, that hauehave the greateſt meaſure of grace abiding in them.
Vſe 1Let vsus gather the vſes that ariſe from this Doctrine. Firſt of all, this ought to ſtirre vsus all vp to labour to grow in grace and in the gifts of the Spirit, that therby we may procure & deſerue the louelove of men. They that grow in grace, are truly to be reputed and accounted gracious. It is noted in Chriſt, xLuke 2, 52.That he encreaſed in wiſedome and ſtature, and in fauour with God and men. When a man groweth in ſtrength of body, it is a ſigne his meate nouriſheth him, and doth him good. So when we profit in knowledge and vnderſtanding, in holineſſe and ſanctification of life, it ſheweth that we are good hearers of the word. Salomon ſaith in the Prouerbs, yProu. 1, 5.A wiſe man ſhall heare and increaſe in learning: and a man of vnderſtanding ſhall attaine vntounto wiſe counſels. We muſt therefore proceed in good things, that we may be well pleaſed, that we may be enriched in his graces, and eſtabliſhed more firmely in the waies of godlineſſe. For there cannot be a better means to keep vsus from a fearfull Apoſtacy, and to preſerue vsus from a dangerous back-ſliding, then to go forward in that iourney into which we are entred, and to make ſtrait ſteps to the place of our reſt. So long as we walke to the end of the race ſet before vsus, there is no feare of fainting or falling backward. But when once we begin to ſtand ſtill, and do not go forward, our caſe is to be pittied, we hauehave giuen roome to Sathan, and taken the foile, who will not reſt there, but take farther hold of vsus. Whoſoeuer ſtandeth ſtill, and remaineth at one ſtay in matters of Religion, will ſhortly turne backward. The heauenly bodies are euer in motion, it is the earth that ſtandeth ſtill at one ſtay: ſo ſuch as are heauenly minded, are alwaies going and growing toward heauen; whereas ſuch as think vponupon nothing but the earth, are ſo cloyed and clogged with that groſſe matter, that they cannot moue a foot forward to lay hold of happineſſe. Hence it is that the Apoſtle exhorteth the Corinthians, z2. Cor. 7, 1.Seeing we hauehave theſe promiſes (dearely beloued) let vsus cleanſe our ſelues from all filthineſſe of Fleſh, and ſpirit, and finiſh our ſanctification in the feare of God. Likewiſe, writing to the Theſſalonians, a1 Theſſ. 4, 1.He ſtirreth them vp, and exhorteth them in the Lord Ieſus, that they increaſe more and more, as they had receiued of them, how they ought to walke and to pleaſe God. Thus alſo ſpeaketh the Apoſtle Peter,; b2 Pet. 3, 17, 18.Ye therefore (beloued) ſeeing ye know theſe things before, beware least ye be alſo plucked away with the error of the wicked, and fall from your owne ſtedfaſtneſſe: but grow in grace, and in the knowledge of our Lord and Sauiour Ieſus Chriſt.
This ſerueth to reproue thoſe that either ſtand ſtill or go backeward, and and are not proficients in the Schoole of Chriſt, who heare much and learne little; who know ſomewhat, and practiſe nothing at all; who thinke they hauehave gotten enough, and that now they may be idle and ſlothfull. It was not ſo with the Apoſtle, who was a better Scholler then theſe Drones; he laboured euermore to be better & better, as himſelfe teſtifieth; cPhil. 3, 3, 14.I forget that which is behinde, and indeuour my ſelfe to that which is before, and follow hard toward the marke, to the price of the high calling of God in Chriſt Ieſus. He was not like vntounto a fooliſh Runner, who running in a Race for a great price, will eueryevery foote be looking backe how much ground he hath runne and rid, but his eyes were fully fixed vponupon the marke, conſidering how farre hee had yet to paſſe, and waighing how much he was diſtant from perfection. It had been better, that we had neuer made profeſſion of Chriſt, or beene called by his Name, then to ſtand at a ſtay, or to ſtart aſide, whereby it may be probablie ſuſpected, if not rightly gathered, that wee neuer had any ſoundneſſe in vsus. Let vsus therefore dRom. 15, 14.labour to abound more and more in wiſedome, and in all godlineſſe. Whoſoeuer glorieth that hee hath ſo much Grace as he deſired, did neuer truelie deſire any grace. Whoſoeuer ſitteth ſtill, and neuer intendeth to goe forward, ſhall neuer come at his iournies end. And whoſoeuer thinketh himſelfe to be good enough, and purpoſeth neuer to be better, will preſentlie grow to be worſe, and neuer ceaſe vntill that he be ſtarke naught.
On the other ſide, ſuch as hauehave a care to proceed, and are at the mending hand, though they doe it ſlowly and ſlackely, though they hauehave many defects and defaults, though they feele in themſelues many infirmities and imperfections, yet it is a notable comfort and teſtimony vntounto their hearts, that GOD will giuegive them grace to continue vntounto the end, and to perſeuer in the Faith vntounto the death. For ſuch doe get ground of their enemies, do weaken the force of ſinne, doe ſtrengthen the guifts of the Spirit, and doe profit daily in the exerciſes of Religion which they frequent. Secondly, this reproueth ſuch as regard moſt of all, and beſtow the greateſt fruits of their louelove and compaſſion, vponupon the moſt vngodly and vngratious, which are moſt vnworthy to be reſpected. For the more men grow in wickedneſſe and prophaneſſe, the leſſe they ought to be loued and liked of vsus. It is true godlineſſe that ſhould ioyne vsus in mutuall friendſhip one with another, and vnite our affections one toward another. The more godlineſſe appeareth to bee in them, the neerer ought our coniunction to be with them. And as they grow in good thinges, ſo ought our louelove to encreaſe toward them. This the Prophet Dauid teacheth. Pſalme 15. 4. Lord, who ſhall dwell in thy Tabernacle, who ſhall reſt in thy holie mountain? ePſal. 15, 4. and 16, 3.He in whoſe eyes a vile perſon is contemned, but he honoureth them that feare the Lord. And in the Pſalme following, Thou art my Lord, my well doing extendeth not to thee, But to the Saints that are in the earth, and to the excellent: All my delight is in them. But how many are there among vsus, that hauehave no ſocietie or familiaritie with the faithfull, and ſuch as feare the name of the Lord? That thinke themſelues in a Priſon or in Hell, ſo long as they are among them? That can bee merrie and pleaſant among prophane Companions, but hang downe their heads when they are with the godly, and neuer reſt till they be gone from them. If a Man or a Woman ſhould alwaies delight to be in the company of Beares and Wolues, and to conuerſe among Dogs and Swine, that when you ſeeke for them, you ſhould neuer find them but among the Beaſts, as if they had abandoned the company of reaſonable Creatures, we would thinke them ſtrange bodies, we would wonder at their humors, and be ready to ſay they were of a wild and woluiſh Nature, and (as it were) transformed into the qualities of Beaſtes, like vntounto Nebuchadnezzar, who had his vnderſtanding taken from him, and his dwelling appointed among the Beaſtes of the field. Dan. 4. 30. So is it with thoſe that frequent no company but of wicked perſons, and vſe no ſocietie with any, but of ſuch as are as blinde as Beetels, and as ſenſeleſſe as ſtones, & as brutiſh as beaſts in matters of Religion: may we not truly conclude of them, that they are beaſtlie minded, and like to them with whom they ſort, and to whom they reſort? The Prophet ſaith, I am a Companion of all that feare thee: but theſe may ſay; I am a Companion of them that forſake thee. He ſaith; Do not I hate them that hate thee? f2 Sam. 6, 16.But theſe men ſay, Doe not I louelove them that hate thee, and hate them that louelove thee? They hate the godly in their hearts, and the more grace appeareth in them, the more they deſpiſe them; as Michall did Dauid, when ſhe ſaw his zeale in bringing home the Arke of the Lord into his own Cittie. They eſteeme more of their dogs and Swine, then they doe of the deare Seruants of God, bought with the precious blood of Chriſt, & therfore they ſay! Oh, theſe are the little flock, theſe are Saints, theſe are holie folkes, we are not for their company. But if we belong to God and to his Kingdome, wee muſt of neceſſitie be of the Communion of Saints. And if indeede thou thinke them holie, thou oughteſt to conclude; therefore we are, and muſt be, and will be for their company. For either we are holie, or vnholie; either godlie, or prophane; either righteous, or vnrighteous. If we be not true Chriſtians, we are no better then Deuils incarnate: and therefore ſhall hauehave our portion and reward among the Deuils. So then, either they vtter thoſe words with a ſcoffing ſpirit, and then we leaue them to his iudgement that will take vengeance of all ſuch taunts that he accounteth caſt out againſt himſelfe: or elſe they make a fearefull concluſion againſt their owne Soules, diſclaiming themſelues to be Members of the Church, renouncing the ſweet ſociety & communion of the Saints, refuſing the forgiuenes of their ſins, and accounting thēſelues vnworthy of eternall life: or elſe they ſpeake ignorantly, as poore ſilly blind Soules, who are to be pittied and praied for, and this all the hurt we wiſh vntounto them for all the mallice they beare againſt vsus, beeing bold to craue more good for them, then they doe for themſelues, ſaying; gLuke 23, 34 Acts 7, 60.Father forgiue them, for they know not what they doe: Lord, lay not this ſinne to their charge. Thus we deſire God to giuegive them them eies that are blind, and to open their hearts that hauehave ſhut them againſt the truth, and the profeſſors thereof.
Vſe 2Secondly, ſeeing it is our duty to reſpect eueryevery one of the faithfull, according to the grace of God meaſured out vntounto him, it is required of all men to looke alwaies to the beſt things in the choiſe of the companions of their life. We learne not to enter raſhly into any neere ſocietie with ſuch as hauehave not the graces of Gods holie ſpirit to commend them. When any of vsus are to ſeeke friendes, to match our ſelues with a Wife, to entertaine Seruants, to make choyce of teachers, our care muſt be to enquire after ſuch as hauehave true pietie in their hearts, and may yeeld vntounto vsus ſound comfort. And whenſoeuer we hauehave made that happy and heauenly choyce, we muſt labour to cheriſh, to encreaſe, and to ſtrengthen them in all their waies, and for our parts, muſt delight and reioyce in them aboue all other. One good Friend, one godly Wife, one religious Seruant, is worth ten thouſand others, what priuiledges of the fleſh ſoeuer they bring with them. Hence it is that the Apoſtle ſaith; h1 Cor. 7, 39.The Wife is bound by the law, as long us her husband liueth: but if her Husband be dead, ſhe is at liberty to marry with whom ſhe will, onelyonly in the Lord. We ſee how Dauid among all the Sonnes of Saule, made choiſe onelyonly of Ionathan, to ioyne with him in a ſtrong league of ſure friendſhippe, becauſe he knew him to hauehave an vpright and faithfull hart toward God: Theſe two did take ſweet counſell together, and had their ſoules knit in a faſt and firme knot of mutuall louelove. Likewiſe, concerning the ſeruants of his houſe that he would receiue and retaine, he ſaith; iPſal. 101, 6, 7Mine eyes ſhall be vponupon the faithfull of the Land, that they may dwell with me, he that walketh in a perfect way, he ſhall ſerue mee: there ſhall no deceitfull perſon dwell within mine houſe, he that telleth lies ſhall not remaine in my ſight, &c.
The Apoſtle Paul, called to be an Apoſtle, & teacher of the Gentiles, hauing conuerted many to the faith, did take the greateſt delight, and reaped ſoundeſt conſolation in them, he accounted them his Crown, he eſteemed them his Sonnes, he called them his glory, he reioyced in them as his hope. This appeareth in the example of Oneſimus, whom he had begotten in his bonds, the greater fruits of Faith he found in him, the greater account and reckoning did he make of him. The like wee might ſay of others, euen of whole Churches gained to the Goſpell; the more they encreaſed in godlyneſſe, the more his bowels were enlarged in care and compaſsion toward them. This affection ought to be in all true Paſtors toward their people, they muſt louelove ſuch aboue the reſt, as exceede and excell the reſt in the knowledge and practiſe of true godlineſſe. This affection ſhould be in the Father towards his Children, he ſhould louelove them moſt, he ſhould giuegive them moſt, hee ſhould prouide and prepare for them moſt, that hauehave moſt Religion in their hearts, moſt grace in their ſoules, moſt ſoundneſſe in their liues. Let them bee vſed beſt that are beſt, and finde moſt fauour, that ſhew the greateſt faith. The Scripture teacheth vsus, that Iſaac had two ſonnes; Eſau was the firſt borne, yet Iacob had the bleſsing. Godlineſſe maketh the younger to bee the elder, the ſecond to be the firſt, the loweſt to be the higheſt, the leaſt to bee the greateſt; but vngodlineſſe cauſeth the firſt borne to be laſt, maketh the elder to be younger, and eaſteth downe the higheſt into the loweſt roome. So we ſee, that among the ſonnes of Iacob, k1 Chro. 5. 1. Gen. 49, 3, 4.Ioſeph had the double portion, albeit he were the youngeſt of them all ſauing one, becauſe the reſt of his Children had ſtained them-ſelues with ſome groſſe ſinne, which did put them out of their proper place, and diſinherit them of the bleſsing.