The Admirable Convert, Part 3
VERSE 39.
If thou bee Chriſt ſaue thy ſelfe and vsus,Text.
THIS Theefe was not acquainted with the nature of Chriſts Kingdome,4. In what manner. which was not earthly, as hee thought but ſpirituall; he thought that Chriſt had ſpoken blaſphemy, becauſe he had called himſelfe the Son of God; yea and as he conceiued all thoſe miracles that Chriſt had wrought, were not wrought by his owne power, but by that power of the deuill. And becauſe he did not deliuer himſelfe from the Croſſe, hee concluded that he could not bee the Son of God. But that could Chriſt hauehave done at this time, but hee would not, becauſe his time was now come to ſuffer. So that if Chriſt had now come downe from the Croſſe, it would not hauehave proued him ſo much to bee the Son of God, as being dead, and buried, to raiſe himſelfe from the dead.
For he was declared mighitly to bee the Son of God by his reſurrection from the dead, it was a more glorious worke to raiſe vp Lazarus from the dead, then if Chriſt had reſtored him to health, being but ſick on his bed. So in Chriſt, it was a more glorious work to raiſe vp himſelf from the graue, then if hee had ſaued himſelf aliue, being on the Croſſe.
But yet notwithſtanding all his diuine preaching and glorious miracles that Chriſt wrought by the which hee declared himſelfe mightily to bee the Son of God, this impenitēt wretch ouerlooks them all, and calleth the truth of God into queſtion,1 Calling the truth into queſtion. If thou be Christ? where wee hauehave firſt of all to obſerue.
How great and how dangerous Doct. 1 the ſin of infidelity is,Infidelity a dangerous ſin. it ouerlooks all the grounds of a mans comfort, ſuch as are Gods power, wiſdom, goodneſſe, mercy, &c. and calls them all into queſtion. No doubt this man had heard of the fame of Chriſt, & of thoſe glorious miracles that he had wrought, the fame of Chriſt went far and neere, he could not be ignorant that he was reputed the Sonne of God; for ſo ſaith he to Chriſt: If thou be the Sonne of God. And yet notwithſtanding all theſe, his heart is ſhut vp in vnbeleefe, by which meanes the way that leadeth vntounto life and ſaluation, through faith in Chriſt, through his infidelitie is barred vp againſt him. This was the ſinne of our firſt parents, albeit God had ſaid,Gen. 3.3. Ye ſhall not eate thereof, neither ſhall ye touch it, leſt yee dye. As the woman confeſſed to Sathan, yet for want of faith to beleeue the truth of Gods word, they eate the forbidden fruite, and ſo brought Gods wrath vponupon them and their poſteritie.
This was the ſinne of the Iſraelites, who albeit they had experience of Gods power and might in bringing them out of Egypt, and that miraculous deliuerance ſhewed them from the crueltie of Pharaoh, and that through the Red-ſea: yet vponupon eueryevery light occaſion called they ſtill Gods louelove, power, goodneſſe and mercy into queſtion, as if they had no experience at any time of the ſame. Thus then they murmure in the wilderneſſe, when they wanted meate,Numb. 11.18 19. Pſal. 78.19.20. Can God prepare a table in the wilderneſſe? Can be prepare fleſh for his people? Howſoeuer this people were guiltie of many ſinnes, yet this, this ſinne of Infidelitie was that ſinne that in ſo ſpeciall a manner prouoked the Lord to wrath againſt them; for ſo ſaith the Text:Pſa. 78.21. Therefore the Lord heard and was angry, and the fire was kindled in Iacob, and alſo wrath came vponupon Iſrael. But what might be the reaſon thereof? Becauſe they beleeued not in God, Verſ. 22.and trusted not in his helpe. And albeit the Lord ſware vntounto their Fathers, that he would giuegive vntounto them the Land of Canaan: Deut. 1.8.yet of all thoſe that came out of the land of Egypt, and had ſeene his miracles vponupon Pharaoh and his people, there did not one of them aboue the age of twenty yeares, come into that good Land. What might be the cauſe? Surely they ſtood guiltie before the Lord of many ſinnes, ſuch as were their idolatry, whoredome, &c. but aboue all other, that which the Lord was moſt of all diſpleaſed at, was their Infidelity, for ſo ſaith the holy Ghoſt,Heb. 3.19. They could not enter in becauſe of vnbeleefe. This appeares likewiſe in the example of that Prince in Samaria, that would not beleeue the Prophet touching the great plentie which he propheſied ſhould be in Samaria, 2. Kin. 7.1.that a meaſure of fine floore ſhould be ſold for a ſhekel in the gate of Samaria: His infidelitie did not onelyonly depriue him of the fruition of the plenty, but was puniſhed with the loſſe of his life. For the people trode him in the the gate, and he dyed.2. King. 7.20.
Another memorable example hereof we hauehave recorded by the Euangeliſt;Mark. 6.5. That when our Sauiour came to the City of Nazareth, there to preach, and to ſhew his power, the Text ſaith, Hee could do no great works there: Verſ. 6.and what might be the reaſon,Mat. 13.58 Becauſe of their vnbeleefe. The Infidelity and vnbeleefe that was amongſt them, did after a ſort binde the hands of our bleſſed Sauiour, that he could not do the good he deſired amongſt them.
This doctrine might bee further inſiſted vponupon by the examples of Gods iudgements vponupon his owne children, as the Iſraelites who for this ſinne were broken off. Of Zachary, that doubting of the Lords promiſe by his Angell,Rom. 11.20 that Elizabeth his wife ſhould beare him a Sonne,Luk. 1.20. was for this ſinne of his ſmitten dumbe. By all which teſtimonies and examples it is moſt cleare, how hainous this ſinne of Infidelity is. And it muſt needs be ſo.
Reaſ. 1 Firſt, becauſe after a ſort it puts the lye vponupon God, his word, and promiſes, and ſo likewiſe vponupon all thoſe excellent attributes of his, ſuch as are, his power, wiſedome, truth, goodneſſe and mercy; an heart fraught with infidelity credits none of theſe.1. Ioh. 5.10. He that beleeueth not God, hath made him a liar. Then the which, what greater diſgrace can be put vponupon any, then to giuegive him the lye?
Secondly, the ſinne of Infidelity Reaſ. 2 is a mother ſinne, and is the cauſe of many other euils and enormities in the hearts and liues of men. And hence is it that the Apoſtle ioynes theſe two together, an euill heart, Heb. 3.12.and an heart of vnbeleefe, as the cauſe, and the effect; for as Faith is a mother grace, and produceth feare, louelove, obedience, &c. So where infidelitie beares ſway, there muſt needs all manner of impietie raigne and abound.
This ſerues firſt of all to let vsus Vſe 1 ſee in what a curſed and miſerable eſtate and condition, all wicked and vngodly men are in, that are void of faith, and full of infidelity; Such men can neuer pleaſe God in any thing they take in hand. For,Rom. 14.23 Heb. 11.6. Whatſoeuer is not of faith is ſinne. And without faith it is impoſsible to pleaſe God. Their hearing of the Word, receiuing of the Sacraments, prayer, and the like holy duties are all abhomination to the Lord, when they are not done by a beleeuer. To an vnbeleeuing heart, neither the power of Chriſts merits, nor the infiniteneſſe of Gods mercy, Word, Sacraments, can neuer profit, but all tend to the deſtruction, and the increaſe of the condemnation of an vnbeleeuer.
Vſe 2 Secondly, ſeeing that this ſinne of Infidelitie aboue all other ſins is ſuch a ſtumbling blocke in our way, ſtrikes at God and all his attributes, and ſeemes to put the lye vponupon them all; makes the Word, Sacraments, prayer, and all other the ordinances of God, vnprofitable vntounto a man; O how ſhould this prouoke eueryevery man, euen as he tendereth the ſaluation of his owne ſoule, to take heed of this ſinne. O vnhappie If was this vntounto this poore man, that ſhut vp heauen gates againſt him. Take we heed of that thought at any time that ſhall ſeeme to queſtion the truth of Gods word. But rather let vsus labour daily more and more to hauehave our hearts confirmed againſt all diffidence and diſtruſt of God.
Saue thy ſelfe and vsus.Text.
Theſe words were ſpoken in an ironicall and taunting manner,2 Scoffingly deſiring deliuerāce after the manner of the chiefe Prieſts and people, who mocked our Sauiour likewiſe at this time, ſaying,Mat. 15.29 If thou be the King of Iſrael, come downe from the Croſſe. And againe: He ſaued others, Mat. 27.39himſelfe he cannot ſaue. This impenitent thiefe trades in their ſteps, and followes their example, and mocketh Chriſt likewiſe. Whence we may note:
Doct. 1 Euill examples dangerous.Firſt, how powerfull examples are with men, either to the imitation of that which is good, or euil. As men meete together, vſually they traffique together, by their interchange of words and manners, whether they be godly or wicked. But eſpecially of great men, and men in authoritie, their examples being euill, hurt many. As the Chiefe Prieſts, and Elders, here, they giuing ſuch an euill example in mocking Chriſt, no maruell though the common people do the ſame likewiſe. We may ſee this in Herod, in this Chapter, when he began to offer indignity to our Sauiour, the Men of warre, yea all his traine were ready to do the ſame.1. Kin. 22.24. Let Ahab but declare himſelfe no friend to Micha, the Lords Prophet, and Zidkijah the Kings Chaplaine, will dare to ſmite him on the face. So true is that of Solomon, Pro. 29.12.If a Prince hearken to lyes, all his ſeruants are wicked. We may ſee this by daily experience, that they that aſſociate themſelues with thoſe that are vile and ſinfull, ſauour of their manners, and are made worſe by them.Pro. 13.20 He that walketh with the wiſe, ſhall be the wiſer. But he that vſeth the company of fools ſhall be the worſe. Yea Gods people themſelues, when they hauehave liued in ſinfull places, and hauehave had to do with wicked perſons, they hauehave receiued ſome blurs and blots of their filthineſſe, and hauehave not eſcaped free from their ſinne, but hauehave made good that of Solomon, He that toucheth pitch ſhall be defiled. We may ſee this in Ioſeph, Eccl. 33.who liuing a while in the Court of Pharaoh, how quickly had he learned to ſweare, By the life of Pharaoh. And we know that it was in the high Prieſts Hall, and amongſt the high Prieſts ſeruants, that Peter had learned to curſe and to ſweare.
And for this cauſe the Lord giues that ſtraight charge vntounto his ſeruants concerning Babylon, Come out of her my people, Reu. 18.4.that ye be not partakers of her ſinnes, and that ye receiue not of her plagues. And ſo likewiſe when the people of Iſrael were to come into the Land of Canaan amongſt an idolatrous people, the Lord chargeth them after this manner, Thou ſhalt make no couenant with them, Exod. 23.32.nor with their gods, neither ſhall they dwell in thy land, leſt they make thee ſinne againſt me. And againe,Deut. 7.2. Thou ſhalt make no marriages with them: Thou ſhalt not giuegive thy daughter to his ſonne, nor take his ſonne to thy daughter: And the reaſon is giuen, For they will cauſe thy ſonne to fall away from mee. And how true the word of the Lord herein was, the euent made it manifeſt; for they, neglecting the Lords commandement, the Pſalmiſt ſaith, Were mingled amongſt the heathen, Pſa. 106.35and learned their works.
And hence is it that when the Prophet Dauid would approue himſelfe vntounto God faithfully to ſerue him, he declareth the ſame by this,Pſal. 11.63 that he was A companion of all them that feared him, and kept his precepts. And againe,Pſal. 119.115. Away from me ye wicked, I will keepe the commandements of my God. Intimating thereby, as it may eaſily be gathered, that Dauid could not ſet himſelfe as he ſhould to the performance of any good duty, ſo long as any wicked men were about him. So that it is a moſt cleare truth, that the examples of wicked men are very powerfull to draw men into ſinne, and by being companions of ſuch to bring them to partake of their euill wayes. And the Reaſons I take to be theſe.
Reaſ. 1 Firſt, that naturall diſpoſition that is betwixt this nature of ours and ſinne, there is no two things in nature, wherein there is a more neare coniunction, as betwixt fire and gunpowder, then this ſinfull and corrupt nature of ours and ſinne;Viſa movent maxime. it is ready to take fire with the leaſt ſparke, the leaſt occaſion, or prouocation, eſpecially the examples of others, are dangerous excitements vntounto euill.
Reaſ. 2 Secondly, there is a diſpoſition in wicked men to make others like themſelues; yea they count it their maſter-peece to corrupt all that hauehave fellowſhip with them, that their owne ſinnes may not appeare ſo exceedingly ſinfull vntounto others. And this our Sauiour obſerueth to be that height of wickedneſſe in the Phariſees, that They would compaſſe ſea and land to make one Proſelyte: Mat. 23.15and when he was made, they would make him twofold more the childe of hell then themſelues.
Thirdly, there is a kinde of infectious Reaſ. 3 nature in the words and actions of wicked men, which as the Apoſtle ſaith, Fret like a gangrene. And indeed the ſoules of men are more ſubiect to the contagion of ſinne, then their bodies can to any manner of diſeaſe.
This ſerues then in the firſt Vſe 1 place iuſtly to blame and condemne ſuch as are careleſſe of their company, that can be as familiar and merry in the company of Atheiſts, Papiſts, yea be they as prophane as Eſau, all is one to them, as if there were no danger at all to bee corrupted by ſuch; and indeed ſuch men need not Sathan to tempt them, for they will tempt themſelues. Which they do, whileſt without a calling they remaine in the company of wicked men. Such men proclaime to the world that they make no conſcience of ſinne, for did they, would they not then make conſcience of the occaſions of ſinne?
Vſe 2 Secondly, let this ſerue to admoniſh eueryevery man in the feare of God, to decline, as much as poſſible they may, the company of wicked men.Pro. 1.15. My ſonne (ſaith Solomon) walke not in the way with them, refraine thy foot from their path; Yea if it lye in our power to remoue them, and to baniſh them our preſence.Pſal. 101. So Dauid, I will not ſuffer any euill perſon to abide in my houſe: He that telleth lyes ſhall not tarry in my ſight. Many wiſe men, by ſuch hauehave beene ſeduced; many ſtrong men by them hauehave fallen; and many who began to walke in the wayes of godlineſſe, hauehave by this meanes fallen backe againe, when they hauehave beene daily conuerſant with thoſe who hauehave beene enemies to godlineſſe.
But may we not ſomtimes, Queſt and vponupon ſome occaſion, bee in the company of ſuch?
Yes, Anſ. theſe cautions being conſidered.
Firſt, that we ruſh not into their company without a calling; for it is lawfull to hold commerce with them in the affaires of this life, for otherwiſe wee muſt out of the world.
Secondly, that we be not ſilent at ſinne, but by one meanes or other, at the leaſt by a frown in our browes, ſhew our diſlike at their wayes.
Thirdly, that we get our hearts to be grieued within vsus for their ſinnes, as Lot was with the Sodomites, Whoſe righteous ſoule was vexed with their abhominations.
Text.If thou be Chriſt, ſaue thy ſelfe and vsus.
Secondly, we may note further in this Impenitent Thiefe, thus ſcoffingly deſiring deliuerance by Chriſt;
Doct. 2 That it is a note of a wicked and graceleſſe man to be giuen to mocking,Propertie of a wicked man to be giuen to mocking. and that ſuch a one is come to a wonderfull height of ſinne. And ſurely this is ſuch a kinde of ſinne that is found for the moſt part in the moſt dangerous and deſperate wicked men. Cain was a mocker:Gen. 9.22 Iſmael was a mocker, notorious wicked men. The Athenians mocked Paul, Act. 17.What will this babler ſay? The Scribes and Phariſees notorious wicked men, theſe mocked Chriſt, Hayle King of the Iewes. Mat. 26.…8The Iewes mocked the Apoſtle Peter, when he had preached the word of life vntounto them, ſaying, Theſe men are full of new wine. Act. 2.12.When the wicked man commeth (ſaith Solomon) then commeth reproach. Prou. 18.3Pſal. 25.15None ſcoffed more at Dauid, then the Abiects: and the Drunkards made ſongs of him. The children of Bethel mocked the Prophet, ſaying,2. King 2.22. Go vp thou bald head. This was the complaint of the Prophet Ieremy: Ier. 20.7.O Lord (ſaith he) I am in deriſion daily, eueryevery one mocketh me. And this was the complaint of that holy man Iob, Iob 30.1.9.10▪ſpeaking of the moſt notoriouſly wicked of his time, ſaith that he was their ſongs, their daily talke, yea they ſpared him not to ſpit him in the face. And when the Prophet Dauid comes to ſpeake of that growth in ſinne, in wicked men, as it were the top of all iniquitie and impietie,Pſal. 1.1. hee deſcribeth the wicked thus: He ſitteth in the ſeat of the ſcorner. By all which teſtimonies it may appeare that it is a cleare euidence and demonſtration of a notorious wicked man, to be giuē ouer to this ſinne of mocking. And it muſt needs be ſo. For,
Reaſ. 1 Firſt, we ſee men commonly mocke at Fooles and folly; now in what eſteeme are the godly with the wicked, but as fooles? and religion it ſelfe,1. Cor. 1.21. what is it eſteemed but as Foollſhneſſe, to thoſe that are naturall men? and therefore it is no maruell though the godly be contemned and reproached, and their beſt performances ſcorned and derided.
Secondly this proceeds from Reaſ. 2 the abundance of malice and corruption that is in the hearts of wicked men: for ſo ſaith Chriſt, O generation of vipers, Mat. 12.34How can ye being euill ſpeake good things? for out of the abundance of the heart the mouth ſpeaketh. Curſed language, euill ſpeaking, mocking and reproachfull ſpeeches is the naturall language of wicked men, being led by the ſpirit of darkneſſe: their words and actions muſt needs be ſinfull and wicked, that muſt tend to vtter darkneſſe.
This may teach vsus then how to iudge and eſteeme of ſuch men Vſe 1 as are giuen ouer to this ſinne, namely, as notoriouſly wicked: for when Dauid ſpeakes of the degrees of ſinne and ſinners, by a gradation,Pſal. 1.1. the Seat of the ſcorner, he placeth in the laſt place as worſt of all. And yet it is lamentable to how many wee hauehave amongſt vsus, that glory in the dexteritie of their wit, and thinke it their praiſe that they can breake ſome wittie ieſt on others, that may cauſe laughter; but ſuch do but glory in their ſhame. Let ſuch be admoniſhed in time, to breake off this ſinne by repentance, for ſeldome or neuer doth it eſcape the reuengefull hand of God. What became of Cain, Iſmael, the two and fortie youngſters that mocked Elizeus the Prophet? What became of this deſperate malefactour that mocked Chriſt? Yea, let it be obſerued, and wee ſhall finde it true, that ſuch as hauehave beene guiltie of this ſinne, that hauehave beene mockers of the Word of God, of Gods Miniſters, and of the profeſſors of the Goſpell, whether ſome token, or other of Gods vengeance hath not ouertaken them, euen here in this life, wherein the Lord doth vſually ſhew his indignation againſt this ſinne.
Secondly, it may teach vsus carefully Vſe 2 to heed our ſelues, as to auoid all ſinne, ſo eſpecially this ſinne of mocking, railing, and euill ſpeaking, which the Lord in ſo ſpeciall a manner hath made a marke and a brand of a wicked man.
And laſt of all, doe none but Vſe 3 wicked men vſe it? why then let vsus not regard it, let vsus not care how we are iudged by them that ſpeake not out of iudgement, but malice: as they are maſters of their tongues, ſo let vsus be maſters of our eares, by the vſe whereof we may learne to contemne contempt it ſelfe.
Text.(Saue thy ſelfe and vsus.)
It is not the pardon of his ſins that this Impenitent Thiefe deſireth at Chriſts hands, but deliuerance from his temporall puniſhment; Sinne affects him not, but the puniſhment of ſinne. Note hence,
Doct. 3 That wicked men in time of affliction are more troubled with the puniſhment,Wicked men are more troubled for their miſery then their ſinne the effect of ſin, then with ſinne it ſelfe, the cauſe of puniſhment. They cry out, not againſt their ſins, but againſt their puniſhment:Gen. 4. My puniſhment is greater then I can beare, ſaith Cain. Exod. 9.Pray ye to the Lord that this plague may be remoued, ſaith Pharaoh to Moſes.
And this we may ſee by experience daily of many that complaine of their miſeries, their croſſes, and afflictions; but neuer complaine of their ſinne, the cauſe of all. And whence is this? But from,
That doting reſpect which they beare to themſelues, Reaſ. which drowneth all the reſpect they ought to hauehave towards God. So that they looke not vponupon God offended, but themſelues puniſhed; they looke not vponupon their ſinnes, with an holy compunction, but vponupon themſelues, with a fooliſh confeſſion; they looke not vponupon the wronging of Gods Iuſtice, but the heauy effects of it; in reſpect whereof, the doore of their lips moues like a doore vponupon ruſty hinges, with words of murmuring and complaining.
It may ſerue then for the triall of our owne hearts during the preſence of any affliction. It is a brutiſh thing to cry onelyonly for want; the young rauens, the yong Lyons doe as much: wee muſt grieue principally for the withdrawing of Gods fauour and countenance from vsus, aboue all croſſes or loſſes, or any other outward miſery that can or doth betide vsus. We muſt ſay as Mephiboſeth to Dauid, Let Ziba take all the lands, it is enough that I ſee the Kings face. A generous ſpirit, whoſe anceſtors were attainted, cares not ſo much for the reſtitution of his lands, but of his honour, of his bloud: So muſt it be with a Chriſtian, to be reſtored againe into Gods fauour when wee hauehave ſinned, muſt bee the principall thing wee labour and ſeek after. Hitherto of the Impenitent Thiefe.