The Admirable Convert, Part 6
VERSE 41.
Wee indeed are iuſtly puniſhed,Text. for wee receiue the due reward of our deeds.
4 Argument.IN theſe words, the Penitent comes to his fourth Argument, to diſſwade his fellow from reuiling of Chriſt, and this is drawne from the equity and iuſtneſſe of their puniſhment and preſent miſery, Wee indeed are iuſtly puniſhed, A Iuſto Iudicio.for we, &c.
Q. d. This preſent death wee are now to ſuffer, bee it neuer ſo vile, ſhamefull, ignominious, or accurſed, we ought with patience to beare the ſame, for therein wee are but iuſtly puniſhed. Our ſins we hauehave committed, and wherein we hauehave continued, hauehave brought vponupon our heads this deſerued puniſhment. Wee ought therefore to beare with patience the Lords wrath,Micha 7.9 becauſe wee hauehave ſinned againſt him.
And herein we hauehave another admirable fruit of his faith and repentance: confeſſing,
1 His ſinne.
2 Gods iuſtice.
We are iuſtly puniſhed,
The Penitent Thiefe,1 He confeſſeth his ſinne. in rebuking his fellow, fals into a hearty confeſſion of their ſins, and herein likewiſe manifeſteth the truth of his repentance. And will herein teach vsus and all men vntounto the end of the world,
That vntounto true repentance, Doct. VntoUnto true repentance, confeſſion of ſins is neceſſary.confeſſion of ſinnes is moſt neceſſary; where the heart is truely and throughly touched with compunction and ſorrow for ſinne, it will tune the tongue, and ſet it on worke, about the heartie acknowledgement of the ſame. This Penitent herein may be an excellent patte…ne vntounto vsus, who manifeſteth herein the fruit of a wounded ſpirit and a broken heart, in the ſence of ſinne, hee ſtickes not to ſhame himſelfe, that God may hauehave the glory, making a humble and heartie acknowledgement of his ſinne, and the world therein a witneſſe of his vnfained repentance, and indeed, to ſuch onelyonly belongs the promiſe of remiſſion of ſinnes.Pro. 28.13 He that hideth his ſinnes, ſhall not proſper, but hee that confeſſeth them, and forſaketh them, ſhall finde mercy.
1 Io. 1.9.And againe, If we confeſſe our ſinnes, hee is faithfull and iuſt to forgiue vsus our ſinnes, and to cleanſe vsus from all vnrighteouſneſſe. And hence is it that we ſhall finde the ſeruants of God very frequent in this duty, in the times of their humiliation and conuerſion vntounto God. Thus Daniel confeſſeth his owne ſinnes, and the ſinnes of the people,Dan. 5 9. Wee hauehave ſinned (ſaith hee) and hauehave committed iniquity, and hauehave done wickedly; yea, we hauehave rebelled, and hauehave departed from thy precepts, and from thy iudgements. Thus Ezra, that Noble and religious Scribe;Ezra 9 6. O my God, I am aſhamed and confounded to lift vp my eyes to thee, for our iniquities are increaſed ouer our heads, and our treſpaſse is gone vp to heauen. So Eſay the Prophet, We hauehave all beene as an vncleane thing, Eſay 64.6.and all our righteouſneſſe is as filthy clouts, and we doe all fade like a leafe, and our iniquities like the winde hauehave taken vsus away.
An excellent and admirable example whereof wee hauehave in the Prophet Dauid, who when Nathan the Lords Prophet had conuinced him of his ſinnes, he preſently falls to the confeſſion of them,2. Sam. 12.13. I hauehave ſinned againſt the Lord, &c. And in that Penitentiall Pſalme of his,Pſal. 51.2. penned of purpoſe to make knowne vntounto the world that his vnfained repentance for the ſame, he is very exact that way throughout the whole Pſalme. This appeares in thoſe Conuerts wonne vntounto the Church by the Miniſtery of the Baptiſt,Mat. 3.6. They were baptized of Iohn in Iordane, confeſsing their ſinnes. And of thoſe Conuerts of Epheſus, Act. 19.18.it is ſaid, that Many that beleeued came and confeſſed, &c. The like acknowledgement is made by Paul of his mis-led life, whileſt he liued in the ſtate of a Phariſee,1. Tim. 1.13 18. I was (ſaith he) a blaſphemer, a perſecuter, and an oppreſſour, &c. And excellent to this purpoſe is that of the Prodigall ſonne,Luk. 15.18. a liuely patterne of a true Penitent, and a liuely picture of a reclaimed ſinner, hauing runne riot a long time, and by affliction at laſt brought to know himſelfe. What is his reſolution but this, by his confeſſion to make ſatiſfaction to his Father whom hee had offended:Verſ. 21. I will go to my Father and ſay, Father, I hauehave ſinned againſt heauen and before thee, &c. And as his reſolution and purpoſe was, ſo was his practice. And indeed true repentance cannot bee ſilent, when the heart is truly pricked it cannot forbeare, it is like a veſſell full pent with liquor, if it hauehave not ſome vent it will breake; it is one of the moſt ſoueraigne ſalues for ſinne. Yea, as an Ancient well obſerues,Erroris medicina eſt confeſſio. The bands of ſinne are looſed when they are confeſſed. Nothing doth more bewray a broken heart within, then an open acknowledgement of ſinne. What led that poore Publicane to that remorſefull ſupplication mixed with confeſſion, God be mercifull to me a ſinner. Luk. 18.13.A liuely repreſentation of the true contrition that was in his heart, that he held himſelfe but vile and ſinfull in Gods ſight.
And indeed as nothing can be more needfull and neceſſarie to teſtifie the inward ſorrow of heart for ſinne, then an heartie acknowledgement of the ſame: ſo there is nothing more contrary to the corrupt nature of man, then in this ſort to ſhame himſelfe, to giuegive God the praiſe. And therefore it is a good obſeruation of an Ancient,Mi…cutur quicunque v…dent, &c. Gregor. Let men admire what they pleaſe in other men, I know (ſaith he) through the infirmitie of our nature, that the godly finde it an harder thing to confeſſe ſinne after it is committed, then to repreſſe it before. Surely it is no ſmall euidence of grace in the heart, when a man is thruſt forward, readily to confeſſe his faults to God, and vntounto man, as the caſe may require, by whoſe aduice and prayers he may receiue comfort. The reaſons follow.
Firſt, acknowledgement of ſin Reaſ. 1 is neceſſarie vntounto God, becauſe all ſinne is done againſt God; ſinne reacheth euer vntounto God himſelfe, whoſe righteous Law is violated and broken, otherwiſe ſinne could not be ſinne. This is acknowledged by Dauid, when he ſaith, Againſt thee onelyonly hauehave I ſinned. Pſal. 51.4.The ſinne of Dauid was the ſhedding of the innocent bloud of Vriah, and the defiling of his wife. But yet the violating and breaking of Gods moſt righteous Law, wherein God became to be offended, was it that went neareſt the heart of Dauid. Now if all ſinne be againſt God, it is requiſite that we ſhould make confeſſion of the ſame to him.
Reaſ. 2 Secondly, without confeſſion we hauehave no promiſe of remiſſion of our ſinnes; for thus runnes the promiſe,1. Ioh. 1.9. If we confeſſe our ſinnes, he is faithfull and iuſt to forgiue vsus our ſinnes, and to cleanſe vsus from all vnrighteouſneſſe. Now as wee expect that the Lord ſhould ſhew vsus mercy in the pardon of our ſinnes, it is requiſite that wee ſhould performe thoſe conditions which are required on our part, namely, to come vntounto him in an humble acknowledgement of the ſame.
Reaſ. 3 Thirdly, acknowledgement of ſinne is neceſſarie vntounto God, becauſe it is hee onelyonly that hath power to forgiue ſinnes. This truth is confeſſed by the Scribes and Phariſees, whoſe iudgements howſoeuer they were corrupt in many things, yet were ſound in this, Who can forgiue ſinnes (ſay they) but God onelyonly? Mat. 2.7.Now reaſon would that we make confeſſion of our ſinnes onelyonly to him that hath power to forgiue ſinnes. But this is onelyonly in God, therefore to him muſt we go to make confeſſion of the ſame.
Fourthly, confeſſion of ſinnes Reaſ. 4 is neceſſarie, in regard it is an excellent thing to glorifie God. As wee hauehave diſhonoured him by ſinne, by an heartie confeſſion of the ſame, we honour him againe; for herein wee acknowledge his principall attributes, namely, his omniſcience, omnipreſence, power, iuſtice, mercy, &c. And this is the reaſon that Ioſuah vrgeth vntounto Acan, Ioſ. 7.19.My ſonne, I pray thee giuegive glory to God, and confeſſe thy fault. Where he ioynes theſe two together, Gods glory, and the confeſſion of our faults. For ſinne indeed doth not ſerue more to the diſhonour of God, then doth an heartie confeſſion of the ſame, ſerue to his honour. And this is the reaſon why Gods ſeruants hauing ſinned, hauehave beene content to ſhame themſelues, by confeſſing the ſame, knowing indeed it would bring ſo much glorie to God.
Reaſ. 5 Fifthly, the conſcionable performance of this duty is an excellent meanes to keepe the heart vpright with God for future times, and ſo a notable preſeruatiue againſt ſinne. For that man that hath once done his penance before God in that kinde freely, penitently, and heartily, it will be a coraſiue vntounto his heart all the dayes of his life after, and make him to dread thoſe ſins that bring ſuch a taile of ſorrow with them in the end.
Sixthly, by our acknowledgement Reaſ. 6 of ſinne we cleare the Lords iuſtice, and iuſtifie his Maieſtie, in puniſhing vsus for the ſame. Thus Dauid is led vntounto this duty to make an hearty confeſſion of his ſinnes,Pſal. 51.4. That thou (ſaith he) maiſt be iuſtified in thy ſayings, and true when thou iudgeſt. Nehe. 1.7. Dan. 9.5. Ezra 9.6.This is cleare likewiſe in thoſe excellent prayers of Nehemiah, Daniel, Ezra, &c.
And laſt of all, by recounting Reaſ. 7 duely our ſinnes, and making due acknowledgement of the ſame, our hearts are the better fitted for prayer, and for all holy duties publicke and priuate, this makes vsus earneſt and affectio…ate in the ſuites we put vp to God, for neuer is a poore ſinner more earneſt in his requeſts for mercy, then when hee is moſt ſenſible of his owne miſerie, and in the ſence thereof hath beene led to an heartie acknowledgement of the ſame. This makes men importunate ſuters, ſuch as will hauehave no nay, as it appeares in Daniel, Dan 9 19. Ezra 9.6. Nehe. 1.11 Mat. 15.Ezra, Dauid, the Cananitiſh woman, and the like.
Vſe 1 This ſerues firſt of all to reproue diuers abuſes about the performance of this duty of confeſſion of ſinnes, amongſt which the corruption crept into the Church of Rome, is not the leaſt, vrging that their Auricular confeſſion of ſinnes in the eares of the Prieſt, and that vponupon paine of damnation,Radford his Directory pag 114 for theſe are their own words: EueryEvery one vnderunder the paine of damnation is bound to confeſſe to a lawfull Prieſt his ſinne; A doctrine that hath not one Scripture in all the booke of God, vrging the neceſſitie of ſuch a confeſſion. Nay contrarily to many a one many a time, did our Sauiour giuegive abſolution of ſinne, where there was no particular confeſſion thereof made vntounto him: as that man in the Goſpell that was ſicke of the palſie, vponupon Chriſts ſight of his faith, he pronounced thus,Mat. 9.2. Sonne thy ſinnes be forgiuen thee. And ſo to penitent Mary, teſtifying her repentance for ſinne by her abundant teares, our Sauiour pronounced, Thy ſinnes are forgiuen thee. Ioh. 7.But this is a ſubtile net which our Aduerſaries, like cunning Fiſhers of men, hauehave framed to catch mens goods, to inrich themſelues, to diſcouer mens ſecrets, euen in the Councels of Princes; and for the Prieſt to know where to hauehave one for his turne.
Obiect. Iam. 5.18.But doth not Saint Iames ſay, Confeſſe your faults one to another?
Anſw. This is the Scripture I confeſſe that is principally vrged by our Aduerſaries, to warrant their doctrine of Auricular confeſſion. But by this Scripture the Prieſt is bound as ſtraightly to ſhriue himſelfe to the penitent, as the penitent to the Prieſt, for S. Iames requires it as a mutuall duty.
Indeed that there is a lawfull and commendable duty to bee performed amongſt Chriſtians in confeſſing of their faults one to another, was neuer denyed by vsus, it is that wee often call vponupon and prouoke men vntounto. But yet in theſe two caſes eſpecially.
Caſes of priuate confeſſionFirſt, in priuate and perſonall iniuries and wrongs done one to another, it is requiſite that wee ſhould come and confeſſe our faults one to another, and to ſeeke forgiueneſſe, and to labour a reconciliation.
Secondly, in caſe of trouble of conſcience, to the end wee may not ſink vnderunder the burthen thereof, or any way giuegive aduantage vntounto Sathan to hauehave the greater power ouer vsus, it is an excellent thing to disburthen our ſoules by confeſſion of our particular ſinnes vntounto ſome godly Miniſter, or ſome faithfull Chriſtian, that is knowne to be a man of wiſedome and conſcience, able to miniſter comfort: in theſe caſes it is a moſt commendable dutie.
But we hold it not as a matter of abſolute neceſſitie to confeſſe vntounto men, as the Church of Rome doth, neither do we tye this duty to the Prieſts eare, but hold that it may bee performed alſo to a faithfull Chriſtian, albeit but a priuate man who is able to miniſter a word of comfort, and to beare anothers burthen in louelove.
Vſe 2 Secondly, this ſhewes how farre ſuch men are from true repentance that are ſtrangers vntounto this dutie of Confeſsion. Faine they would hauehave God to pardon their ſinnes, but they yet neuer framed any Inditement againſt themſelues; faine they would eſcape the iudgement of God, but they cannot endure to iudge themſelues. And of theſe there are foure ſorts.
Firſt, ſuch as are ignorant of their owne eſtates, and of their owne miſerie by reaſon of ſinne, theſe men reſt with this generall acknowledgement of ſinne, We are all ſinners. And, God forgiue vsus, there is none without ſinne. But yet they neuer came truly to ſee any one ſinne, how ſinne hath made them guilty of Gods wrath and vengeance, and without repentance, makes them liable vntounto euerlaſting damnation: this knowledge of ſinne whileſt they are ignorant of, there can bee no true ioy nor heartie acknowledgment of ſinne, and ſo no hope of pardon. It is the knowledge of the Word we know, that brings men to the ſight of their ſinnes, to an hearty acknowledgement of the ſame to God, and teacheth them how to pray for the pardon of the ſame, which whileſt men remaine ignorant of, it is impoſſible to performe theſe duties aright.
Secondly, ſuch as hide their ſinnes, and conceale them, yea, if they be told of them, will outface …hem like Gehezi, who being queſtioned of his Maſter,2 Reg. 5.25. Acts 5.3. Thy Seruant went no whither, ſaith he; and this was the behauiour of Anani… and Saphira, who rather th… they would glorifie God by confeſſing their fault, ſinned yet more and more, by lying vntounto the holy Ghoſt. We hauehave too many of ſuch amongſt vsus, that vnleſſe you bee able to teſtifie vponupon proofe, will hardly be brought to confeſſe any thing: wherein the policy of Sathan doth notably appeare, to take away ſhame where it ſhould be in the committing of ſinne, and to put it where it ſhould not be, in the confeſſion of the ſame. Whereas a true confeſſor will bee his owne greateſt enemie, racking his ſinne to the vtmoſt pin, that God may hauehave the glory, and the ſinner his deſerued ſhame.
Thirdly, thoſe that Phariſaically ſtand vponupon their owne righteouſneſſe, and hauehave got a whoriſh forehead to defend their ſi… this is that corruption wee hauehave …w…ne from our firſt Parents. How did Adam poſt off the matter to his Wife, when the Lord …poſtulated the matter with him; The woman (ſaith he) whom thou g…eſt me, ſhe gaue me of the fruit, Gen. 3.12.13.and I did eate. And the woman, ſhe laid the blame vponupon the Serpent, and thus ſtriue is poaſ…ed off from one to another. Thus is it now, no ſinne can be ſo vile, but men are ready to plead for it, and therein hold a buckler ouer Sathans head, for feare he ſhould receiue a blow. Drunkenneſſe, ſay they, is but good fellowſhip, whordome and vncleaneneſſe but a tricke of youth, couetouſneſſe and vſury but good husbandry: Thus pay they one debt with another,Culp… cum defenditur g…minatur. and by excuſing and defending of ſinne, make themſelues more inexcuſable, and their ſinnes vnpardonable.
And yet we hauehave a fourth ſort of wicked men, that out-ſtrip all that went before, and they are ſuch who are ſo farre from confeſſing their ſins, as that they brag and boaſt of their vile abhominations; how they layd vp ſuch and ſuch to ſleepe at ſuch a time, what pranks they plaid elſewhere, ſome for Drunkenneſſe, ſome for vncleaneneſſe, ſome for one wickedneſſe, and ſome for another, who glory in their ſhame, and whoſe damnation doth not ſleepe. From whence ſhould I fetch the charitie to hope of the conuerſion and ſaluation of ſuch a one? Surely if the Lord giuegive not a great meaſure of repentance, the very blackneſſe of darkeneſſe is reſerued for ſuch at the iudgement of the laſt day.
Vſe 3 And laſt of all this may ſerue to exhort vsus, that wee would eueryevery one in the feare of God, ſeeke to get to our ſelues this teſtimony of our vnfained conuerſion; By making a hearty confeſſion of our ſinnes vntounto God. Not eueryevery one that ſaith Lord, Lord, ſhall enter into the kingdome of heauen, ſaith our Sauiour: it is not eueryevery ſlight confeſſion of ſinne that will ſerue the turne; nothing is more common in the world, then to heare men ſay, I am a ſinner, and all men are ſinners, and the like, theſe are growne words of courſe; this and more then this hath been the confeſſion of Cain, Pharaoh, Saul, Iudas, &c. and yet were damned: if then we would ſpeed better then theſe did, we muſt learne to confeſſe better then they did. And that we may doe ſo, regard is to be had vntounto three particulars.
Firſt,Properties of true confeſſion. that our confeſſion of ſin proceed from a good ground, from a heart that is truely humbled, and broken in the ſence of ſinne. For there is nothing can be more acceptable vntounto God, then the heartie confeſſion of a ſinner, a confeſſion that comes from a broken heart. So Dauid, A broken and contrite heart, Pſal. 51.17O God thou wilt not deſpiſe. Such was the confeſſion of the Publican, God bee mercifull to me a ſinner. He fetched vp his conuerſion from his heart. That confeſſion of ſinne that comes but from the mouth, and not from the heart, returneth vntounto vsus againe emptie, without comfort, being in Gods eſteeme but a maymed ſacrifice, a lame offering that is not accepted with him; and hence it is that all thoſe formall confeſſions of hypocrites and wicked men, that onelyonly in times of aduerſitie,1 It muſt be hearty. hauehave fled to God, and confeſſed their ſinnes, when the rod of God hath beene vponupon them, as vponupon Pharaoh, Saul, Iudas, &c. and that for feare of further puniſhment, and not out of hatred againſt ſinne, hath beene in Gods eſteeme moſt abhominable, no way mouing the Lord to pittie, nor to compaſſionate his creature in their miſery.
Secondly,2 We muſt confeſſe our particular ſins. in the confeſſion of our ſins, it is requiſite that wee ſhould come to particulars, not ſumming them vp together in a groſſe ſumme, but laying them open in the ſpeciall kindes thereof; euen as a Patient that is ſicke, layes open vntounto the Phyſitian, eueryevery particular of his infirmitie, in what place the griefe is, in what manner it holdeth him, when and how he is troubled; and thus hauehave the ſeruants of God done in their confeſſion of ſin, and hauehave found comfort therein: thus Dauid, Againſt thee hauehave I ſinned, Pſal. 51.4.and done this euill in thy ſight. Dauid did not poſt off the matter with a generall acknowledgement, wee are all ſinners, and ſo am I, but he confeſſeth his particular ſins, and prayeth God to deliuer him from bloud-guiltineſſe: Verſe 14.So likewiſe in that fact of his in numbring of the people,2 Sam. 24.10. I hauehave ſinned exceedingly in that I hauehave done. So Paul confeſſeth, that hee was a Perſecuter, a Blaſphemer, and an Oppreſſor. 1 Tim. 1.1…And no queſtion this was the reaſon why Peter in that Sermon of his vntounto the Iewes, preſſed ſo hard vponupon this poynt, Ye are they which hauehave crucified the Lord of life; Acts 2.23:35.That hereby hee might bring them to the knowledge and acknowledgement of their ſpeciall ſins. This is it that wounds the heart to the quicke, humbles the ſoule, and giues ſound teſtimony that the repentance of ſuch a one is true and vnfained. And this is it indeed, that puts the difference betweene that formall confeſsion of ſins that is to be ſeene in hypocrites and wicked men, who will not ſticke at a generall acknowledgement of ſin, as wee hauehave heard before, whereas the godly Chriſtian, and penitent ſoule, is ready to charge himſelfe before God with the particulars of his faylings, and diſobedience before him.
Thirdly, vntounto true confeſsion,3 A reſolution for the time to come to forſake ſinne. there muſt bee ioyned a purpoſe and reſolution in heart for the time to come, to leaue and forſake ſinne: for this is all in all in the matter of confeſsion, for otherwiſe wicked men themſelues hauehave gone very farre in the bare duty of confeſsion. No queſtion Cain, Pharaoh, Saul, Iudas, for the matter of confeſsion did it very freely; yea, they could very willingly hauehave confeſſed much more againſt themſelues, when the iudgements of God were vponupon them, and their conſciences were vponupon the racke. But this proceeded not out of indignation againſt ſin, as diſpleaſing vntounto God, but out of the ſence of their preſent miſery, as it may appeare by their relaps into the ſame ſins, when Gods hand was remoued. That confeſsion of ſin was neuer ſound,Confeſſio ſine emendatione eſt profeſſio peccati. Eſay 55.7. that produceth no change nor alteration in the life of the confeſſor. Let the wicked forſake his wayes, and the vnrighteous his owne imaginations, and returne vntounto the Lord, &c. It is an excellent thing with good Senacherib ſo to confeſſe,Ezra 10.23 as that wee may make a couenant and league with the Lord, neuer to hauehave to doe againe with thoſe ſins wee hauehave made confeſsion of vntounto him. This is the condition Samuel makes with the people, If yee bee come againe vntounto the Lord with all your heart, 1 Sam. 7.3put away (ſaith hee) the ſtrange gods from amongſt you. And this hath beene euer the bleſſed fruit of ſound confeſsion of ſin, and of true conuerſion vntounto God in all Gods people.
Iuſtly puniſhed, Text.for wee receiue the due reward of our deeds.
How farre this Penitent chargeth himſelfe in regard of his ſin,2 Cleareth Gods iuſtice. we hauehave heard before in his heartie confeſsion of the ſame.
The next remarkable thing to bee obſerued in this Text, is his ſubſcribing vntounto that their deſerued puniſhment. We are iuſtly puniſhed, for wee receiue the due reward of our deeds.
q. d. Thou art greatly deceiued to thinke that becauſe wee three do ſuffer puniſhment alike, that therefore our deſerts are all alike, no, This man hath done nothing amiſſe, or worthy of this death, for he ſuffereth as an innocent; But we for our parts, ſuffer righteouſly, and by reaſon of our euill deeds that we hauehave done, receiue but our deſerts.
Behold we here againe another admirable fruit of his repentance, and conuerſion vntounto God, that he can and doth ſo readily and willingly ſubſcribe vntounto his deſerued puniſhment, without any manner of grudging or repining. And herein alſo will teach all men vntounto the end of the world,
Doct. Godly ſubmit themſelues …o Gods ſeuereſt corrections without repining.That Gods children, when once they come truly and thorowly to bee conuinced of ſinne, ſubmit themſelues to Gods ſeuereſt corrections without grudging or repining. This Penitent Thiefe herein may be a liuely patterne and example of the true diſpoſition that is in eueryevery true conuert. That when they ſhall once come truly to ſee ſinne, they can with all readineſſe ſubmit themſelues vntounto Gods ſeuereſt corrections without repining, acknowledging that therein the Lord is moſt iuſt and righteous: thus this Penitent here, howſoeuer, ſaith he, our puniſhment be ſharpe and ſhamefull, bitter and cruell, yet our mouthes are ſtopped, and we hauehave nothing to plead for our ſelues: For we receiue the due reward of our deeds. He acknowledgeth the Lord to be iuſt and righteous in laying of that puniſhment vponupon them. This diſpoſition we finde to hauehave been in Iob, who being laid in the duſt, and brought full low, by reaſon of Gods hand; This is recorded to his euerlaſting praiſe:Iob 1.2…. In all this did not Iob ſinne, nor charge God fooliſhly: That is, he did not any way queſtion Gods iuſtice, in dealing ſo ſeuerely with him. I do not deny but that ſome weaknes did breake out from him that way, as it doth many times in the beſt of Gods ſeruants, but this was at that time when the burthen of his ſorrowes did oppreſſe him; but hee afterwards corrects his errour,Iob 39.37. Once hauehave I ſpoken (ſaith he) but I will anſwer no more.
This we may ſee in Hezekiah, Iſa. 39.8.who when the Prophet Iſaiah had denounced the Lords iudgement againſt him, namely, that all thoſe goodly treaſures that he, in the pride of his heart, had ſhewed vntounto the Embaſſadours of the King of Babylon, ſhould be carried away into Babylon, doth hee repine and murmure againſt the Prophet for this tidings? Doth he any way go about to excuſe his fact, that it was but that Courtlike entertainment fit for an Embaſſadour of ſo great a Prince, or the like. Surely no, but hee buckels handſomely to the iudgement threatned, being conſcious vntounto his owne ſinne, and ſaith, The word of the Lord is good that thou haſt ſpoken. Excellent to this purpoſe is that of the Prophet Dauid, when Nathan the Lords Prophet had denounced thoſe ſeuerall iudgements againſt him and his houſe, that the Infant conceiued in adultery ſhould die, that his owne wiues ſhould be defiled, that the ſword ſhould neuer depart from his houſe. How doth Dauid behaue himſelfe in the middeſt of all theſe iudgements threatened, doth hee complaine that the Lord dealt hardly with him? No. But falls to the confeſſion of his fault, taking all vponupon himſelfe, accuſing himſelfe, and excuſing the Lord,Pſal. 51.4. Againſt thee onelyonly hauehave I ſinned, and done this euill in thy ſight. And the reaſon hereof is added, That thou mighteſt be iuſt when thou ſpeakeſt, and true when thou iudgeſt.
q. d. I dare not ſay, that thou haſt in the leaſt reſpect dealt hardly with mee, inſomuch as I hauehave deſerued that all theſe iudgements ſhould light vponupon mee: Euen ſo at other times when hee taſted of Gods rod. Neuer childe was more ſubmiſſiue to the corrections of a Father, then Dauid was. Memorable is that ſpeech of his,Pſal. 119.75. I know, O Lord, that thy iudgements are good, and that thou of very faithfulneſſe haſt cauſed mee to be troubled.
To this accordeth the example of old Eli, when Samuel told him, That the Lord would do a thing in Iſrael, 1 Sam. 3.18.that whoſoeuer ſhould heare thereof his eares ſhould tingle. Meaning indeed the iudgement the Lord would bring vponupon him and his houſe: how doth he behaue himſelfe vnderunder this heauie denunciation threatned, It is the Lord (ſaith hee) let him do as it pleaſeth him. By which anſwer of his, we may collect how ſenſible he was of his own ſin, in his indulgent behauiour towards his ſons, & takes the ſame as a iuſt puniſhment from heauen vponupon the ſame.
Of this ſpirit, no doubt, ſauours that of the Prodigal, Luk. 15.I will go to my Father, and I will ſay vntounto him, Father, I hauehave ſinned againſt heauen, and before thee, I am no more worthy to be called thy ſonne. Reade wee ouer the prayers of Gods Church and people, at ſuch times as Gods wrath hath broken out vponupon them, and his iudgements hauehave layne heauie vponupon them. HaueHave they not ſtill acknowledged the Lord to bee moſt iuſt? Thus Ezra in the behalfe of the people.…zra 9.10 Now our God what ſhall we ſay, for wee hauehave forſaken thy commandements. …ch. 9.33.Thus Nehemiah, Surely thou art iuſt in all that is come vpō vsus. …an. 9.7.Thus Daniel, O Lord righteouſnes belongs vntounto thee, but vntounto vsus ſhame. Yea Micah perſonating the whole Church, and people of God, in times of great affliction and ſore aduerſity:…ich. 7.9. I wil beare with patience the wrath of the Lord, becauſe I hauehave ſinned againſt him. By which examples and diuers more of that kinde, recorded in Gods Booke, we may ſee the propertie of a true conuert, and of an heart truly humbled for ſinne, it can willingly and readily take all vponupon it ſelfe, and ſtill acquite the Lord of iniuſtice, or hard dealing, when his iudgements lie moſt heauie vponupon them.
Whereas on the contrary, if wee looke vponupon the behauiour of wicked men, when the Lord moſt iuſtly hath ouertaken them in their wickedneſſe, wee ſhall heare them grudging, repining, and complaining, as if the Lord were not iuſt in puniſhing them ſo ſeuerely,Gen 14.13. My puniſhment (ſaith Cain) is greater then I can beare. Saul, can plead for himſelfe,1. Sam. 15.20. as if his puniſhment were not iuſt. And ſo the Prophet Malachy brings in the wicked pleading againſt God:Mal. 1.6. Wherein hauehave we deſpiſed thy Name? or wherein hauehave we beene ſtout againſt him? As if the Prophet had taken his ayme amiſſe, and done them great wrong, to charge them on that wiſe. O the wickedneſſe that is in an impenitent heart! The point is cleare and plaine, the reaſons briefely are,
Reaſ. 1 Firſt, his word and ſpirit hath informed the iudgements of his ſeruants, teaching them how to conceiue of the Lords diſtribution of his iudgements, that are executed vponupon them, that the Lord therein cannot but bee iuſt. Hee rewardeth eueryevery man according to his works, Pſal. 62 12ſaith the Pſalmiſt. God doth not proceed againſt any in iudgement vponupon malice, or vponupon ſuſpition, but vponupon iuſt ground, before whom all things are open and naked. And hence is it that the Lord pleads this his integritie and iuſtice againſt the people of Iſrael, Are not my wayes equall? Eze. 18.2.and are not your wayes vnequall?
Secondly, the conſcience of their owne ſinne cauſeth them to iuſtifie the Lord, and to accuſe themſelues,Pſal. 39.9. I was dumbe (ſaith Dauid) and opened not my mouth becauſe thou didſt it.
And againe, My ſoule keepeth ſilence vntounto God. The godly cannot but know, that they are their ſinnes that hauehave prouoked God to anger, and prouoked him to diſpleaſure.Lam. 3.39 Man ſuffereth for his ſinne. And the conſideration hereof doth humble them, and cauſe them to beare with patience the Lords corrections.
Seeing then in this Penitent Vſe 1 Thiefe acknowledging that his puniſhment to be ſo iuſt, we hauehave beene taught the propertie of a true Conuert, namely, to ſubmit to Gods ſeuereſt corrections without grudging or repining;
Hereby then we may take good triall of the integritie of our owne hearts, and of the truth of our owne repentance. Hath the hand of God beene vponupon vsus at any time in any kinde, whether on our bodies by long and tedious ſickneſſe, or any other miſery on our goods, names, eſtates, of what kinde ſoeuer, how hauehave we behaued our ſelues, and beene affected vnderunder the ſame? Corrupt nature in this caſe will be ready to ſtand vponupon tearmes of iuſtification, as if wee were hardly dealt withall. But a ſanctified ſpirit and gratious heart can willingly ſtoope vntounto God,Iſa. 39.8. and ſay with Hezekiah, The word of the Lord is good, which thou haſt ſpoken. And with good Nehemiah, Neh. 9.33.Lord thou art iuſt in all that is come vponupon vsus.
If in times of affliction and aduerſitie, wee hauehave behaued our ſelues in this ſort; This is a good teſtimonie vntounto our owne hearts, of the true humiliation and conuerſion of the ſame vntounto God. But if on the contrary part vponupon triall had, we finde that we were neuer yet ſo ſenſible of our ſinnes, nor apprehenſiue of our miſery, to know and acknowledge that we hauehave deſerued at Gods hand his ſharpeſt plagues, and ſeuereſt corrections, ſo that in the middeſt of them all wee could ſay,Lam: 3.39. It is the Lords mercy we are not conſumed; We can hauehave no ſound comfort in our ſoules, that the true worke of grace & conuerſion is wrought in vsus.
Secondly, this may teach vsus in all our afflictions to labour with our ſelues, to ſee that ſinne is the cauſe thereof, and to learne to profit thereby to amendment of life, for ſuch men are farre enough from repentance and true conuerſion, which goe on ſleepily in a courſe of life, and are not humbled when the Lord correcteth.
And laſt of all wee are taught here, euen in our ſharpeſt afflictions, ſtill to iuſtifie God, and to acknowledge that he is euer iuſt in his iudgements, before whom the moſt holy that are, cannot be innocent.
Text.But this man hath done nothing amiſſe.
3. Iuſtifieth Chriſts innocencyIn theſe words wee hauehave the third proofe that manifeſteth the truth of this Penitents conuerſion, and that is his iuſtifying of Chriſts innocency. This man hath done nothing amiſſe. 5 Argument. Ab innoce… tia Chriſti.And this is that fift and laſt Argument that hee vſeth to his fellow, to diſſwade him from reproaching of Chriſt, and ſo to ſtop him in his courſe of ſin, and this is taken from Chriſts innocency.
Q. d. Wretched man that thou art, thinkeſt thou that becauſe this man ſuffereth the like puniſhment with thee and me, that therefore his cauſe was alike? no, Wee are iuſtly puniſhed. The moſt righteous God hath now iuſtly ouertaken vsus in our ſinfull and wretched courſe of life, and now wee reape but the iuſt reward of our owne workes. But this man, what euill hath he done? he ſuffereth as an innocent, he hath done nothing worthy this curſed death. And herein as before, we ſee the admirable fruit of his faith and repentance, that now at this time, when all mocked Chriſt, Pilate condemneth him, Iudas betrayeth him, the Diſciples forſake him, and Peter denyeth him, that now at this time he ſhould ſtick thus to Chriſt, and acknowledge his Deity in the loweſt degree of his humiliation; this was the fruit of an admirable faith indeed: whoſe example may commend vntounto all men a moſt neceſſary duty.
Doct: A true Chriſtian muſt at all times ſpeake for Chriſt.That eueryevery faithfull Chriſtian ſhould bee ready at all times to ſpeake for Chriſt, to ſtand vp in the defence of the truth, and not to ſuffer his name to bee blaſphemed, nor his word or truth to be diſhonoured. And ſurely the circumſtance of time makes much for the commendations of the faith of this man, that now that Chriſt was ſo vilified, contemned, deſpiſed, put to this cruell ſhamefull, ignominious and reproachfull death, that in this ſo low a degree of his humiliation, he ſhould acknowledge his God-head, and ſtand vp in the defence thereof. This muſt needs be an admirable fruit of a ſingular faith.
This made much for the commendations of the Church of Pergamus, that ſhee held faſt Chriſts Name, and denyed not the faith,Reu. 2.12.13. Euen where Sathan had his throne. So when religion is eueryevery where deſpiſed, then to louelove it with Dauid, is a bleſsing of bleſsings; with Noah, to bee vpright, and of good conuerſation, when all fleſh had corrupted their wayes, Gen. 6.this was praiſe-worthy with God; when idolatry and all manner of ſuperſtition and prophaneneſſe doth abound, is maintained, graced, countenanced, then to keepe vp the pure worſhip of God with Eliah, where there could not be found that had not bowed the knee to Baal; this muſt needs ſhew admirable fortitude. Thus muſt all Gods people doe, confeſſe and profeſſe Chriſt, not onelyonly in proſperous times, and in times of proſperity, whileſt religion is graced and countenanced by authoritie, but euen at ſuch times alſo when it ſeemeth to be moſt dangerous. It is an eaſie matter to profeſſe the Goſpell in proſperous times, whileſt wee hauehave winde and tide with vsus; but then is the truth of our profeſsion manifeſted in times of aduerſitie. The field proueth the Souldier, the Marriners skill is beſt ſeene in a tempeſt, ſo is the truth of a Chriſtian profeſsion, in the times of the hotteſt perſecution.Mat. 24. And hence is it that our Sauiour doth acquaint his Diſciples aforehand of thoſe troubles that ſhould happen vntounto them, to the end they ſhould not giuegive backe, but confeſſe him to the end. And how reſolute the Apoſtles were, this way, we may ſee afterwards, who being conuented before the Councell, and commanded to Preach no more in the name of Ieſus, anſwered thus, Whether it bee right in the ſight of God, Acts 4.18.19.to hearken vnt… you, more then vntounto God, iudg… ye. So Paul, when Agabus …hrough the ſpirit of prophec…, had told him of the troubles that ſhould befall him at Ieru…alem, his friends began to diſſwade him from going vp thither, to the intent he might eſcape that danger, but behold that godly reſolution of that holy ſeruant of God.Act. 21.13. What doe yee weeping and breaking my heart? I am ready not to be bound onelyonly, but alſo to dye at Ieruſalem, for the Name of the Lord Ieſus.
We may ſee this againe in thoſe three worthies mentioned in Daniel, who held out the light of their holy profeſsion,Dan. 3. not onelyonly when they were in fauour with the King, but euen at that time alſo when the furnace was making ready to conſume them. This was alſo the godly reſolution and practiſe of Daniel himſelfe, not to ſhrinke backe, but to go… on in his godly courſe, euen to the extreme hazard of his owne life.
And for this wee hauehave a cloud of teſtimonies by the Apoſ…le vntounto the Hebrewes, of whom h… ſpeaketh thus, Some were racked, ſome tormented and afflicted, Heb. 11.35not accepting deliuerance, that they might obtain a better reſurrection. And this is obſerued to hauehave been the great weakeneſſe of the Apoſtle Peter, Mat. 26.70that when Chriſt was apprehended, hee being in the High Prieſts Hall, ſhould ſo ſhamefully deny Chriſt, and that at the voyce of a ſilly Girle. And of Nichodemus, Ioh. 3:that howſoeuer he had a great louelove to Chriſt, yet was ouer-awed by the Iewes, that he durſt not come to Chriſt in the day time, but in the night, whereas true faith ſurmounts all the difficulties of this life, reſts only vponupon Gods promiſes, and is content to follow Chriſt, euen to the top of Mount Caluary, there to ſuffer with him. And great reaſon,
For firſt this argueth Chriſtian Reaſ. 1 courage and reſolution, an excellent ornament in a Chriſtian, and that ſuch a one is mortified vntounto the world, in as much as hee is content to hazard all, and to part with all rather then to loſe Chriſt. And indeed the Chriſtian herein can ſuſtaine no loſſe, but great aduantage. Hee that loſeth his life (ſaith Chriſt) for my ſake, Mat. 10.32ſhall finde it: and againe, whoſoeuer ſhall confeſſe me before men, him will I confes alſo before my Father which is in heauen: but whoſoeuer ſhal deny me before men, him alſo will I deny before my Father which is in heauē
Reaſ. 2 Secondly, this is it that diſtinguiſheth betweene the true Chriſtian, and the carnall profeſſor; the former is not aſhamed of Chriſt, but continueth with him in temptations,Luk. 22.28. Mat. 13. the other in time of temptation falleth away. Many could be content to follow Chriſt with Zebedeus ſons, ſo long as Chriſt hath any temporall honour to giuegive, but to pledge Chriſt in the bitter cup of affliction, & to take vp his Croſſe and to follow him, this proues a hard ſaying, who can beare it?
Vſe 1 This ſhewes then firſt of all, the diueliſh policy of thoſe that would bee Chriſtians, and make profeſsion of religion, yet thinke it wiſedome to ſleepe in a whole skin. In peaceable times they will ſeeme very forward and zealous profeſſors, but when any trouble ſhall ariſe for the truths ſake, moſt ſhamefully pull in their heads againe. Many ſuch cold friends hath Chriſt and his truth now a dayes, like Ioſeph of Arimathea,Ioh. 19 38 who was one of Chriſts Diſciples, but hee carried his religion ſecretly and couertly for feare of the Iewes. And as the Parents of the blinde man,Io. 9. to whom Chriſt had giuen ſight, he durſt not confeſſe all that hee knew of Chriſt, he was ouer-awed likewiſe by the Iewes. And thus is it with many a man, the feare of their Land-lord, or ſome great man in the Country that is a Papiſt or an Atheiſt, vponupon whom he hath ſome dependency, & whoſe diſpleaſure he is not able to beare, doth make him pull in his head, that he dares not bee too forward that way. Theſe men are like Symon of Cyrene, who bare the Croſſe, but ſuffered nothing: So theſe weare the cognizance of Chriſt, but will ſuffer nothing for Chriſt. O this is a grieuous and a fearefull ſinne, I would commend vntounto ſuch a one, theſe places of Scripture to bee duely thought vponupon.
Heb. 10.38.The iuſt ſhall liue by faith, but if any man draw backe, my ſoule ſhall hauehave no pelaſure in him.
Reu. 21.8.The fearefull and vnbeleeuing ſhall hauehave their portion in the lake which burneth with fire and brimſtone, which is the ſecond death.
Mar. 8.38.Whoſoeuer ſhall bee aſhamed of me, and of my words, among this adulterous and ſinfull generation, him ſhall the ſonne of man be aſhamed of when hee commeth in the glory of his Father, with all his holy Angels.
O that theſe things were duely thought vponupon, how would they make vsus tremble to conſider how vponupon eueryevery light occaſion we are ready to pull in our heads, eueryevery threat, eueryevery mocke and diſgrace, eueryevery frowne of a mortall man, that is but duſt, is ready to make vsus ſtagger in the good way of righteouſneſſe, and to abate our zeale in our holy profeſſion. An euident demonſtration, that the zeale of the Lords houſe hath not yet conſumed vsus.
Secondly, learne from this Penitent thus, clearing Chriſts innocency, pleading his cauſe, and acknowledging his Deitie, when all beſides ſcorned and derided him, neuer to thinke thou haſt profited aright in the Schoole of Chriſt, if either feare, or ſhame abate thy zeale, or cauſe thee to deny that truth thou haſt profeſſed, or any way to eſtrange thy ſelfe from the profeſſours of the ſame, eſpecially in time of their afflictions.Heb. 11.25 It was Moſes praiſe, and an argument of his louelove to God and his people, that he could chuſe rather to ſhare with them in their preſent afflictions, then to enioy the pleaſures in Pharaohs Court. There is no one thing that doth yeeld more ſound comfort vntounto a mans owne ſoule then this, that he hath ſtood for Chriſt and his truth; and howſoeuer ſuch a one may meet with troubles and perſecutions here, hee is faithfull that hath promiſed, Great ſhall be your reward in heauen.Mat. 5.12. Hee that loſeth his life for my ſake ſhall finde it, ſaith Chriſt. And therefore as Caeſars eye made his ſouldiers prodigall of their bloud: ſo Gods eye that alwayes is vponupon vsus, and his cauſe which principally ought to affect vsus, ſhould cauſe vsus ſtand to his truth aboue our owne credit, libertie, life, and all.
But this man hath done nothing amiſſe.Text.
It came not to paſſe but by an extraordinarie prouidence that this Penitent Theefe ſhould in this wiſe giuegive teſtimony vntounto Chriſts innocēcy, eſpecially at this time of his wonderfull abaſement, when all contemned and deſpiſed him, Iudas betrayeth, Pilate condemneth, the Scribes, and Phariſees, and Elders mocke and reuile him, the common people and paſſers by wagge their heads at him, the other Thiefe reproacheth him, yet in the middeſt of them all here is one that will take his death on it, that Chriſt dyed an Innocent. Note we hence,
That in all ages, and from time to time,In all ages God hath had ſome witneſſes of his truth. God hath had ſome that hauehave giuen teſtimonie vntounto his truth. At all times hee hath had ſome to defend him, and cleare his innocency: in times of the hoteſt perſecution ſome that ſticke faſt to the truth, when others denie him.
No doubt this could not but be a corraſiue at the very heart of the high Prieſt and Elders, and people that purſued Chriſt to this death, to hauehave this man thus to acknowledge Chriſt. For it is commonly a matter of great weight whereon one taketh his death.
So in rebuking, exhorting, admoniſhing, or any other dutie, when one vrgeth it dying, it leaues the greater impreſſion behinde it. The brethren of Ioſeph can pleade this to their brother:Gen. 50.16 Thy father (ſay they) commanded a little before his death, that thou ſhouldeſt forgiue the treſpaſſe of thy brethren. Here wee hauehave the laſt words of a dying man, now leauing the world, and going to giuegive vp his laſt account; and behold this is the teſtimonie he giues of Chriſt, This man hath done nothing amiſſe.
When Gods truth hath beene moſt of all oppugned and reſiſted, God hath had at all times ſome witneſſes of his truth. When Antichriſt ſhould moſt of all flouriſh, I will giuegive power (ſaith the Lord) vntounto my two witneſſes, &c.Reu. 11.3. Let Ieremy be caſt into the dungeō,Ie. 38.8. the Lord hath a Ebedmelech to plead his cauſe to the King, and to be a meanes of his delivery. If the Scribes and Phariſees go about to condemne Chriſt, Nichodemus will pleade his cauſe whatſoeuer come of it. Let Chriſt be mocked and derided of all, yet this poore Penitent confeſſeth him to be the Lord of life,Luk. 23.50 and will take his death vponupon it, that Chriſt dyeth an Innocent. Yea when they ſat in councell to condemne Chriſt, there is in the company one Ioſeph a good man and a iuſt, That conſented not vntounto his death. When Chriſt was riſen againe from the dead, he appeares to the two Diſciples that went from Ieruſalem to Emaus, that they might giuegive teſtimonie of the truth of the ſame. So are Mary Magdalene, Luk. 24.and Mary the mother of Ioſes, made witneſſes likewiſe of the truth thereof. And for the further clearing of this truth, the Apoſtle Paul ſaith,1. Cor. 15.6 Hee was ſeene of moe then fiue hundred brethren at once. The Reaſons are.
Reaſ. 1 Firſt, the Lord will hauehave wiſedome to bee iuſtified of her children, though others regard it not, and his truth to flouriſh and to remaine to poſterities.1 Pet. 1.24. All fleſh (ſaith the Apoſtle) is graſſe, and the glory of man as the flowre of the field: The graſſe withereth, the flower fadeth away, but the Word of the Lord endureth for euer.
Secondly, he it is that hath the Reaſ. 2 hearts of all men in his hand, to turne them at his pleaſure; and can when it pleaſeth him, make of a perſecuting Saul, a preaching Paul, Acts 9.15.and appoint him to bee a witneſſe of his truth, to beare his Name vntounto the Gentiles, that had beene a perſecuter of the ſame: yea, as Chriſt ſaith,Luk. 19.40 If theſe ſhould hold their peace, the ſtones would crie.
But why ſhould Chriſt make choice of ſuch meane witneſſes to giuegive teſtimonie to him and his truth? Queſt.
Anſw. Why Chriſt chuſeth ſuch weake witneſſes to giuegive teſtimony to him and his truth.For two reſpects.
Firſt, that he might hauehave the glory of the worke, who commonly chuſeth the weake and fooliſh things of the world to confound the wiſe, and the mightie, putting this treaſure in earthen veſſels, that the power might be in God, and not in men.
Secondly, that there might appeare a cleare difference betwixt the kingdome of Chriſt, and the kingdome of Antichriſt. The kingdome of Chriſt doth not ſtand in need of humane power, of earthly and carnall props to leane vponupon; but is ſupported with Gods almighty power, which watcheth ouer it continually.
Whereas the kingdome of Antichriſt muſt hauehave all the wit and policie of man to ſupport it, Equiuocation, deuiliſh plots and practices, ſuch as are, Gun-powder Treaſons, murthering of kings, &c. or elſe it could neuer ſtand.
This lets vsus ſee the wonderfull Vſe 1 care God hath of his Church and truth, that albeit they are both oppoſed by many and mightie enemies, yet hee is euer mindfull of his couenant and oath, that he made to a thouſand generations. Yea when Popery moſt of all preuailed, what Inſtruments hath God ſtirred vp in all places, in Spaine, Germany, France, Bohemia, England, &c. to oppoſe that Antichriſtian pride.
As alſo to teach vsus that when we ſhall ſee the Church of God in her wane, and the beautie & glory thereof eclipſed and ouer ſhadowed, to reſt vponupon this, that God can neuer want inſtruments of the Churches deliuerie; he can make their enemies their friends: as here hee opened the mouth of this Thiefe, to giuegive teſtimonie vntounto Chriſt. As in the time of the Prophet Elias, the Lord had ſeuen thouſand that neuer bowed the knee vntounto Baal. Hee can neuer want mouthes to confeſſe him, that out of the mouthes of very babes & ſucklings, ordaineth ſuch ſtrength to perfect his owne praiſe.
Hitherto of his ſpeech to his Fellow, and therein of the three firſt teſtimonies of the truth of his Repentance and conuerſion vntounto God.