A Pattern of Free Grace, Verse 39
VERSE 39.
And one of the euill doers which were hanged, rayled on him, Text. ſaying, If thou be Chriſt, ſaue thy ſelfe and vsus.
WE hauehave here firſt of all the graceleſſe and impenitent Theefe, acting his part vponupon the ſtage of the Croſſe.
Wherein are obſeruable,
1. The perſon, (An euill doer.)
2. His behauiour (rayled.)
3. On whom, (on Chriſt.)
4. In what manner.
1. Calling the truth into queſtion, (If thou be Chriſt.)
2. Scoffingly deſiring deliuerance from him, (Saue thy ſelfe and vsus.)
Here we hauehave firſt of all to behold a graceleſſe, wicked, Perſon.and impenitent wretch, ſuffering with Chriſt, and crucified together with him; howbeit the cauſe of their deaths was much different. Chriſt dyed innocently; this impenitent doth ſuffer iuſtly for his wickedneſſe: ſo that though the puniſhment ſeemed to be alike, the cauſe was not alike. Note hence,
That not the puniſhment but the cauſe maketh a Martyr. Doct. 1 Not the puniſhmēt but the cauſe maketh a Martyr. Non poena ſed cauſa, &c.What though this Impenitent were put to the like publike ſhame, and dyed that curſed and cruell death that Chriſt did, he ſuffered iuſtly for his deſerts, and his publike puniſhment and ſhame was but the ſtipend of his ſinne? 1. Pet. 4.15.Let no man (ſaith Peter) ſuffer as an euill doer. For what comfort can we hauehave in ſuch kinde of ſufferings: But when we ſhall ſuffer wrongfully, or in the cauſe, or for the ſake of Chriſt, then may wee hauehave comfort. This made thoſe holy ſeruants of Chriſt, Act. 16.25Paul and Sylas, to reioyce in priſon, and to ſing Pſalmes, as if they had accounted their ſufferings their greateſt glory and happineſſe. Tis true, to be a priſoner is matter of no praiſe or commendations. But to be a priſoner of Ieſus Chriſt, or for Chriſt, this is it that wipes away the ſtaine and blot. And hence is it that the Apoſtle Paul often mentioneth the cauſe of his ſufferings, as his ſufferings: Epheſ. 3.1.Phil. 1.Paul a priſoner of Ieſus Chriſt, or for Ieſus Chriſt: becauſe it was for Chriſts lake that he ſuffered. Thus we reade that Ioſeph lay bound in priſon, Gen. 39.20with the reſt of the Kings priſoners, howbeit the cauſes were not alike. Gen 40.3.So Ioſeph againe with Pharaohs Baker and Butler was caſt into the ſame priſon, howbeit Ioſeph falſly accuſed by his adulterous Miſtriſſe: The other ſuffer iuſtly for their deſerts.
Though I giuegive my body to the fire, 1. Cor. 13ſaith the Apoſtle, that I burn, and hauehave not louelove, it profiteth one nothing. It is not the paines of martyrdome, nor all the torments in the world that will make a Martyr, if we ſuffer as cuill doers, and not for well doing. And it it muſt needs be ſo: For,
It is not the puniſhment but the cauſe that approues vsus to be faithfull bearers of the Croſſe. Reaſ. For the euill of puniſhment in it ſelfe, had its originall from the euill of ſinne, and are indeed in themſelues euidences of Gods wrath conceiued for ſinne. And therefore if we ſuffer as ſinners, our ſufferings can bring vsus no comfort, ſith they are tokens, not of the affection, but of the indignation of God towards vsus.
And ſurely this may ſerue to ſtop the mouthes of our aduerſaries of Rome, Vſe 1 that brag and boaſt of the ſufferings of many of their Popiſh crew, as if they had dyed Martyrs at leaſt: and ſome of them hauehave they canonized for Saints, who ſuffered indeed as Traytors, againſt their Prince and countrey, and deſerued rather to be marked out with the blacke coale of Infamy and ſhame to poſterity, then once to hauehave their names mentioned with the leaſt reſpect of honour.
And what ſhall we ſay to the order of the Franciſcans that is amongſt them, an order that makes profeſſion of voluntary miſerie, as if herein they did approue themſelues to be the true diſciples of Chriſt. Alas herein euen Baals Prieſts and Mahomets Deruices out-bid them: they do ſomething like Diſciples, but yet they come ſhort. He that will be my diſciple (ſaith Chriſt) let him take vp his croſſe and follow me. Cyprian obſerues, that the firſt Martyrs of the new Teſtament were children; ſo the cauſe of our martyrdome and ſufferings ſhould carry in it the innocency of children.
O but, Obiect. ſay ſome of our Romiſh Catholickes, we hauehave amongſt vsus that ſuffer daily for Religion, and their conſcience euen to the ſpoyling of their goods, loſſe of their liberties, &c. and what will you make of theſe men, but holy men, and bleſſed Martyrs.
O but ſtay a while, Anſw. for Religion, and for conſcience doe they ſuffer? If for pure Religion and good conſcience, this were praiſeworthy indeed; and ſuch ſufferings ſhall neuer go vnrewarded with God. But we muſt looke well to our owne conſciences, that they do not miſinforme vsus, and conſpire together with Sathan to worke our ruine: for, Ier. 18.The heart of man is deceitfull aboue all things, who can know it? And Sathan himſelfe is not more dangerous and deceitfull vntounto a mans ſelfe, then his owne heart, and therefore we muſt bring our conſciences to the word, and ſee that they bee rightly informed there, elſe wee can hauehave no comfort in our ſufferings. But theſe ſuffer indeed moſt iuſtly, and that for their rebellions, idolatry, diſobedience to authoritie, &c. and ſo as euill doers, to whom no promiſe of true comfort in ſuch ſufferings belongs.
Secondly, Vſe 2 this may admoniſh vsus to take heed vntounto our ſelues, that whatſoeuer trouble or affliction ſoeuer wee meete withall here, that wee looke ſtill to the cauſe of our ſuffering, that it bee good, and not euill, as Saint Peter exhorteth: 1. Pet. 4.15Let none of you ſuffer as a murtherer, or as a thiefe, or as an euill doer, or as a buſie body in other mens matters: yet if any man ſuffer as a Chriſtian, let him not be aſhamed. Many a man is ſmitten with the tongue, and lieth vnderunder ſhamefull reproach, ſome for their pride, ſome for their crueltie, couctouſneſſe, vncleanneſſe, &c. and albeit their owne conſciences cannot but pleade guilty to theſe enormities, yet they thinke they hauehave ſaid enough for themſelues, when they ſay that good men hauehave beene abuſed and reproached; yea Chriſt himſelfe, ſay they. This I grant to bee moſt true, in Chriſt and good men, they did indeed ſuffer diſgrace and reproach in the world. But did they deſerue it? Surely no.
Had they deſerued it, they could hauehave had little comfort in their ſufferings; And know that thou being guilty of thoſe ſinnes, the which the world doth iuſtly brand thee withall; it is iuſt with God, thou ſhouldeſt beare the ſhame thereof with men, either to bring thee to the ſight thereof, and repentance for the ſame, or elſe to thy further obduration and hardening in ſinne againſt the day of vengeance.
It is then but a fooliſh ſpeech that is ſo common in the world, that when men ſuffer any indignitie from the hands of others vndeſeruedly, to ſay, If I had deſerned ſuch things, it would neuer hauehave grieued me. Surely haddeſt thou deſerued them, thou hadſt much cauſe to grieue; But Chriſtians muſt take vp the contrary note, I reioyce in this that I deſerued it not.
And laſt of all, Vſe 3 this may iuſtly reproue thoſe who reſpecting the preſent ſufferings and afflictions of others, ſay, Surely he hath his puniſhment, nay his Purgatory here in this life; when as, alas, they ſuffering for ſinne, theſe preſent miſeries are but an earneſt, and foretaſte of the eternall iudgement which is reſerued for them hereafter.
(And one of the euill doers that were hanged.) Text.
This impenitent Thiefe, howſoeuer he had eſcaped long in a courſe of ſinne, at laſt comes to ſhame, and to a miſerable end. And indeed God hath ioyned theſe two together, Sinne and ſhame, and will in this example teach all men vntounto the end of the world, That
Sinne and ſhame are companions, and go not farre aſunder. Doct. 2 Sinne and ſhame go together.Howſoeuer a ſinner for a time may thriue and proſper in a courſe of ſinning, yet this is but for a time; the Lord at laſt will ouertake them with his iudgements. Howſoeuer a wicked man may prolong his life in wickedneſſe, Eccl. 7.15.yet deſtruction at length ſhall ouertake the ſinner. Sinne and the puniſhment of ſinne are inſeparable companions; if the one go before, the other will follow after. The Lord threatned Adam, Gen. 2.17.that if he tranſgreſſed the commandement, he ſhould dye the death. As God had a time to threaten, he found a time to execute the puniſhment. Gen. 4.7.We may ſee this in Cain, If thou doeſt well (ſaith the Lord) ſhalt thou not be rewarded? If thou doſt euill, ſinne lyeth at thy doore. The old world that lay weltering in all manner of abhominations, the Lord at laſt remembred them with a iudgement from aboue. Gen. 19.5.The like of Sodome and Gomorha. The people in the wilderneſſe murmured againſt Moſes and Aaron, Numb. 21.5.6.the Lord therefore ſent fietie Serpents and Scorpions amongſt them. Yea Gods Church and people themſelues, when they hauehave ſinned againſt God, the Lord hath viſited their iniquities with the rod, and their ſinnes with ſcourges. Dauid numbred the people in the pride of his heart, 1. Sam. 24.God meetes with Dauid in the ſame, in weakening the number of them. 2. Sam. 12.So are Dauids ſinnes of adultery and murther, puniſhed with ſeuerall puniſhments from the Almightie. But why ſhould I ſpend time in ſo cleare a truth, God hath ſent his Iudgements vponupon men, & Angels, kingdomes and commonwealths, houſes and families, perſons and places, all hauehave taſted of the Lords rodde, when once they hauehave ſinned againſt him. And this proceeds
Firſt of all, Reaſ. 1 from that holineſſe that is in God, who is indeed holineſſe it ſelfe, and therefore cannot but puniſh ſin, that is ſo oppoſite vntounto that pure nature of his: the more holy, iuſt, and righteous God is, the more is he diſpleaſed with the ſinnes of men, and his Iuſtice calls for vengeance vponupon tranſgreſſours. Though the Lord delighteth not in the puniſhment of men, yet he delighteth in his owne Iuſtice, according to which puniſhment is due. It is not euill in God to puniſh the wicked for the louelove of Iuſtice, but euill in the wicked to deſerue puniſhment for the louelove of ſin: Gen. 18.25.for God forbid, but that the Iudge of all the world ſhould do right.
Secondly, it is grounded vponupon the prouidence of God, he ſuffereth no diſorder to be in the whole vniuerſe. Now ſinne is nothing elſe but a ſwaruing from order; therefore it is brought into order by puniſhment. The inequalitie and diſorder that is in ſinne, being made equall and orderly thus; It is equall and orderly that he that will needs taſte of the ſweetneſſe of ſinne, againſt the will of God, ſhould be conſtrained to taſte of the bitterneſſe of puniſhment againſt his owne will.Aquin.
Thirdly, in regard of the good of Gods Church, it is neceſſarie that God ſhould thus puniſh ſin, for otherwiſe if God did not cut off, and reſtraine offenders in a courſe of ſinning by his iuſtice, men would liue like Beaſts, Lyons, Wolues, and Tygers, Yea theſe ravenous Beaſts would not make more hauock, then wicked men; Exo. 14.25if God had not met with Pharaoh what had become of Iſrael? if God had not met with Haman, Heſt. 7.6.what had become of the Iewes?
But wee ſee that wicked men doe not alwayes come to ſhame for their ſins here in this life. Obiect.
It is their greateſt puniſhment not to be puniſhed.Nibil eſt infoelicius fo… licitate peccantium, &c. Aug.
Secondly, wicked men are puniſhed whileſt they are ſpared; for what greater puniſhment then to bee giuen ouer to their owne hearts luſts.
Thirdly, it is a ſigne that God reſerues ſuch for a more fearefull puniſhment after death. Vſe 1
Seeing then that ſhame doth thus accompany ſin as an inſeparable companion, howfoeuer God many times ſuffereth long. This ſheweth in the firſt place the lamentable eſtate of all wicked and impenitent ſinners, who lye in ſin and wallow in all manner of vngodlineſſe, their condemnation doth not ſleepe. Howſoeuer the wicked now are ſecure, and put from them the thoughts of ſin, & the puniſhment due for the ſame, yet ſo long as the ſinner ſlands guiltie of ſinne before the Lord, there is a moſt certaine expectation of iudgement. Indeed ſuch is that euill diſpoſition in the heart of man, that as Solomon ſaith, Becauſe ſentence against an euill worke is not preſently executed, Eccl. 8.11.therefore the heart of the Sons of men is fully ſet in them to doe euill. But what followeth, ver. 12.though a ſinner doe euill an hundred times, and his dayes be prolonged, &c. it ſhall not be well with the wicked.
And againe, Woe to the wicked, Eſa. 3.11.it ſhall bee ill with him, for the reward of his hands ſhall bee giuen him. There is nothing more certaine then puniſhment to the ſinner.
Secondly, this may bee a loud call vntounto vsus all vntounto repentance, for thoſe former ſinnes we hauehave committed, Sithence ſin is ſo diſpleaſing vntounto God, and draws after it ſuch a tayle of iudgments. And that wee take notice of his patience and long-ſuffering towards vsus, who hath ſpared vsus ſo long a time. Indeed if ſinne were an indifferent thing with God, & that he were neither pleaſed, nor diſpleaſed with vsus for the ſame, then to repent, or not to repent, were a thing likewiſe indifferent. But ſithence ſinne brings with it ſhame and puniſhment, it is time for vsus to looke about vsus, and let vsus take heede of ſecuritie, and labour to pleaſe God with reuerence and feare, Rom. 12.29.For our God is a conſuming fire.
Thirdly, as this may terrifie all wicked and vngodly men to conſider the moſt vndoubted certaintie of Gods wrath and vengeance againſt ſin; ſo it may miniſter matter of comfort vntounto the godly, for their reward is likewiſe with the Lord, and their recompence with their God. For can the Lord be more i…alous of his iuſtice then hee is of his mercy? will hee pay tribulation and anguiſh to eueryevery ſoul that doth euil, and ſhall the labours of his ſervants in his ſeruice be in vaine? it is farre from the iudge of all the world to doe vniuſtly. Say ye (ſaith the Lord by his Prophet) to the righteous, Eſay 3.10.it ſhall be well with him, for they ſhall eate the fruit of their doings.
The conſideration of this, comforted Paul ouer all his troubles, I hauehave fought a good fight, I hauehave finiſhed the courſe; henceforth there is layd vp for mee a crowne of righteouſneſſe, 2 Tim. 4.7.8.which Christ the righteous Iudge ſhall giuegive mee in that day, and not to me onelyonly, &c. Let vsus then reſt vponupon the gratious promiſes of our God, being aſſured that couenant he hath made with his, is ſurer then the couenant with day and night of the Sun and of the Moone, he is Yea, and Amen, in all his promiſes, & as iealous of his Truth with his ſeruants, as of his iuſtice with the wicked.
Rayled on him. Text.
We hauehave heard before how the ſinne of this Malefactor hath brought vponupon him ſhame, His behauiour.and God in his iuſtice hath now ouertaken him in a courſe of ſinning, and brought vponupon him his deſerued puniſhment, his ſinfull wretched life, hath now a miſerable and curſed death.
We are now to come to his behauiour at the time of his death, He railed on Christ.
Firſt, the Euangeliſt obſerueth how this Impenitent at this time of his death fell to raile vponupon Chriſt. He is ſo farre from being humbled in the ſenſe of his ſinne, or in any penitent maner to make confeſſion of the ſame, conſideting that now he was from a temporall to come before an eternall Iudge, and from the condemnation of the one, to paſſe vnderunder the condemnation of the other, as that he groweth worſe by his puniſhment and becomes more deſperatly ſinful, He railed on Chriſt. Note hence,
That when the Lord ſhall ouertake the wicked with his iudgements, Doct. 1 Afflictions make the wicked worſe.which might bring them to the ſenſe of their ſinne and repentance for the ſame, as we ſhall ſee heereafter in the Penitent, they doe but make the wicked worſe. Doth this wretched and miſerable man, now that the Lords hand is vponupon him, come to ſee his ſinnes, and bewaile his former ſinfull courſe, confeſſing and crying downe his owne abominations, intreating for mercy at Gods hand in the pardon of the ſame, ſurely no; But his heart is more obſtinate, Rom. 1.5.and his conſcience more hardned and becoms ſeared as it were with a hot-yron, hee hath now a heart that cannot repent but becomes more deſperately Gen. 15.16duplicate page duplicate page wretched and ſinfull, Mat 23.32.ſtill more and more to his laſt breath. And this is vſually ſeene in the wicked daily, notwithſtanding the Lords corrections vponupon them: they proceed from euill to worſe, vntill they hauehave at length filled vp the meaſure of their iniquities, vntounto their eternall deſtruction.
When the Lord conuicted Cain of his cruell and vnnaturall▪ murther of his owne brother, Gen. 4.13.how bare he the Lords reprehenſion? did he reſolue into teares of repentance, did hee confeſſe his fault, and craue pardon at Gods hand? Nothing leſſe. Nay rather did he not complaine of God, that his puniſhment was ouer ſeuere? My puniſhment is greater then I can beare.
We may ſee this in Pharaoh, in thoſe tenne plagues the Lord brought vponupon him and his people; Exod. 10.they were ſo farre from humbling him, as that they made his heart ſtill more obdurate and hard vntounto his owne deſtruction. Euen ſo the people of Iſrael, the more the Lord afflicted them in the wilderneſſe, the more they murmured: The more they were ſmitten, the more they fell away: inſomuch as the Prophet taketh vp this complaint of them: O Lord thou haſt ſmitten them, I…. 5.3.but they hauehave not ſorrowed: Thou haſt conſumed them, but they hauehave refuſed to receiue correction: They hauehave made their faces harder then a rocke, they hauehave refuſed to returne. Euen ſo the holy Ghoſt brings in thoſe Antichriſtian Idolaters, in the time of their miſerie knawing their tongues for ſorrow, and blaſpheming the God of heauen for their paines and for their ſores, and repented not of their works to giuegive God the glory. Ier. 6.As ſiluer that is put into the fire, if nothing come out but droſſe, is found Reprobate ſiluer: So the wicked not refined in the fornace of affliction, ſhew themſelues but reprobate men. Wheras the godly, as we ſhall ſee hereafter in the Penitent Thiefe, the fire of affliction purgeth their droſſe, and makes them purer euer after, like good Hezekiah, and Dauid, who being once rightly humbled, recounted euer after their foregoing ſins to the griefe of their hearts, and wounding of their ſoules. And it muſt needs be thus: for,
Firſt, Reaſ. 1 the wicked through their cuſtome and continuance in euill, hauehave quite loſt the ſenſe and feeling of ſinne in their owne conſciences; Rom. 1.28.29.as a man that is poſſeſſed with a Frenzie, is inſenſible of wounds, or ſtripes, or blowes, be they neuer ſo mortall, but laugheth and ſporteth himſelfe in the middeſt of them all: So euen ſo is it with a ſinner poſſeſſed with a ſpirituall Frenzie, 1. Tim. 4.2.he hath no ſeeling at all of his ſinnes, his conſcience is dead and benumined. And therefore as the eſtate of that ſicke man is moſt deſperate, who is not ſenſible of his diſeaſe: So is the caſe of a ſinner, that perceiueth not the rod of God, when he ſtriketh.
Secondly, to profit aright by afflictions, Hoſ. 6.1.to bee humbled by them, and to returne vntounto God, is the worke of grace accompanying the croſſe, and to bee found only in the godly, who are quickned thereby in all holy duties. So Dauid, Pſal. 119.71.It is good for me that I hauehave beene afflicted. For it is with affliction as it is with the Word, when they fall vponupon a gracious heart, they are by Gods bleſſing very fruitfull and profitable: but but when they light vponupon a hard heart, they are by accident very hurtfull, and harden the ſame more and more to deſtruction. As the Sunne ſhining vponupon the waxe doth ſoften it, and vponupon the clay doth make it more hard, and as by one and the ſame heate, a ſweete ſmell is drawne out of a precious ointment, Tantum intereſt non qualia ſed qualis quiſque patiatur. Aug.and a noyſome ſmell out of any putrid matter; So doth the word and affliction produce different effects in the hearts of men, it skils not what the affliction be, ſo the matter on which it works be good.
This ſhewes the miſery of all wicked and vngodly men, Vſe 1 that liue and lie in ſinne without repentance; They are like vntounto a man that hath loſt himſelfe in the night time, he goeth ſtill further and further from his way, or like a cold ſtomacke that turneth the beſt food into putrefaction. Euen ſo the moſt excellent things of God, ſuch as are the Word, Sacraments, and thoſe afflictions which the Lord vſeth many times, as a means to humble the godly, theſe are all of them abuſed by the wicked to their deſtruction. Rom. 8.28.For as all things worke together for the beſt of them that louelove God: ſo by the rule of contraries, all things worke for the worſt of the wicked; They corrupt all things, they defile all things.
Oh the miſery of a wicked man, that whether he enioy weale or woe, proſperity or aduerſitie, are ſtill poſting to hel, and haſtening their owne deſtruction.
Secondly, ſeeing that afflictions make the wicked worſe, wee may by the rule of this Doctrine, take triall of our hearts, and ſo conſequently of our eſtates, by conſidering the vſe we hauehave made of our afflictions; often hath the hand of God bene vponupon vsus, on ſome in one kind, and on ſome in another, let vsus conſider how we hauehave behaued our ſelues vnderunder the ſame, Eſay 26.9.hauehave we learned righteouſneſſe. When Gods iudgements hauehave gone abroad, hauehave they given vsus occaſion to ſearch and try our wayes, and to turne vntounto the Lord? Lam. 3.40.this is a good ſigne of a gratious heart; but if we finde vponupon due examination, that the Lords hand hath no whit humbled vsus, but that we find our hearts as hard as before, and we the ſame when we came out of afflictions we were when we firſt came into them, a fearefull ſigne of a graceleſſe heart.
Thirdly, this giues vsus ſufficient warrant what to iudge of that man, who in time of affliction, hath caſt off to ſeeke the Lord, hath murmured, blaſphemed, ſought to the Phyſitian and not to God, if affliction better them not, their caſe is miſerable.
(Rayled on him.) Text.
Thus hee goeth on from one ſin to another, from euil to worſe, and his laſt ſin, his reuiling and reproaching of Chriſt, worſt of all. And herein will teach vsus,
That when a wicked man beginneth once to fall away from God. Doct. 2 When the wicked begin once to fall away from God, they hauehave no ſtay of thē ſelues.They hauehave no ſtay of themſelues, but proceed on ſtill, from one ſin to another, neuer reſting vntill at length they come to the height of all wickedneſſe & prophaneſſe. We may ſee this cleare in this preſent example, this wicked and graceleſſe man, giuing himſelfe vp to a ſinfull courſe of life, liuing by Theft, rapine and much cruelty towards others, he reſts not there, but falls to railing and reproaching the Lord Ieſus Chriſt himſelfe.
And thus indeed the corruption of our nature is like thoſe heavy bodies, which being throwne vp, moue more ſlowly at the firſt, the motion of the ayre hindering and reſtraining them, but the nearer they come to their place the earth, the ſwifter they moue; So ſinne moues ſlowly at the firſt, by reaſon it is reſtrained by feare or ſhame, but the nearer it brings the ſinner to the graue or to hell, the ſwifter it moues and the more hardly reſtrained, it comes with ſuch a violent ſwinge, it is hardly ſtaid, as heere in this man who was moſt wicked, when hee was neareſt his end. This truth may further be cleared by diuers examples in the booke of God, not only in the wicked, but alſo in the godly themſelues, who hauehave made a fearefull progreſſe in ſin, when once they began to fall from God, thus was it with Eua, when Sathan had once preuailed with her, Gen. 3.to lend an care vntounto his charmes. Firſt ſhe ſaw the fruite, and ſet open her eyes, the caſements of her ſoule, by the which the deuill wound himſelfe into her heart. Secondly, ſhe deſired. Thirdly, tooke of it. Fourthly, ſhe eate thereof; Still the further the worſe. Thus was it with Cain, Pharaoh, Saul, Iudas, &c. If we examine their ſinnes and fallings away from God, wee ſhall ſinde that all was not vponupon a ſuddaine, neither did Sathan ſet vponupon them with his noyſom temptations all at the firſt; But brought them on by degrees, according to that of the Prophet; Ier. 9.3.they bend their tongs like their bow to lyes, but they are not valiant for the truth vponupon the earth, for they proceed from euill to euill, and they know not me, ſaith the Lord. Againe, the Lord complaining of his people that they made not the right vſe of their afflictions, ſaith, Why ſhould ye bee ſtricken any more? Eſay. 1.5.ye will revolt more and more. Yea this is true, not only in the wicked, but euen in the godly themſelues, as wee may ſee in Ionas, the Lords Prophet. Ionas 1.In Dauid, who fell from one ſin to another, and the laſt the worſt. Mot. 26.70Of Peter, that from a bare deniall of Chriſt fell to curſe and to ſweare, that hee knew not Chriſt. Beſides, I dare ſay that he is but a titular Chriſtian, that finds not this truth in ſome degree or other by wofull experience in himſelfe. And this thing ſo comes to paſſe.
Firſt, Reaſ. 1 in regard of Sathan who doth commonly ſo fortifie, what hold ſoeuer hee winneth to himſelfe, that whenſoeuer he findeth the heart of a ſinner ſwept and garniſhed, Luk 11.by euill thoughts and ſinfull imaginations, fit to entertaine Sathan, Sathan will then bring with him ſeauen ſpirits worſe then himſelfe, and theſe will enter in and dwell there, and ſo the later end of that man will be worſe then the firſt.
Secondly, in regard of ſin it ſelfe, the which will fret daily mo…e and more, as the Apoſtle ſaith, as doth a Canker, 2 Pet. 2.17which we ſee infecteth one member after another, vntill at laſt it hath won the whole body: our Sauiour compareth it to a peece of leven which is of a diffuſing nature, that will ſower the whole lump, ſo is it with ſin, when it ſhall once be entertained, it is like a ſhameleſſe Gueſt, it will grow impudent and will not eaſily be ſhaken off.
Thirdly, in regard of the ſinner himſelfe, who hauing often made ſhipwrack, of faith and of a good conſcience, the mouth of conſcience at laſt comes to bee ſtopped that the ſinner runs on in ſin without controlement.
It is the mercy of God vntounto his people, that whenſoeuer they ſin againſt him, they may hauehave a monitor within them, that will giuegive them no peace in ſin; That ſin becomes not ſweete in their mouths, as Iob ſpeaketh of the wicked; But when a man ſhall reliſh ſin, and goe on in a licencious courſe without check of conſcience or any controlement ſuch a one is not far from diſtruction;
And laſt of all, in regard of God himſelfe, who being often and ſtill, and againe prouoked, through the contempt of grace offered, and through obſtinacy & willfulneſſe in ſinning is prouoked at laſt to caſt off the ſinner, and to ſtriue no more with him. This was the iudgment the Lord threatned againſt the ſinful world in the days of Noah, My ſpirit ſhal no more ſtrine with mans ſpirit. Gen 6.Of all the iudgmēts, the moſt fearfuleſt, whē the Lord ſhal caſt of a ſinner his care, lay the raines in the neck like a father whoſe ſon hath run riot lōg, & by no means wil be reclaimed. This is a ſure fore-runner of diſtruction. O then happy and thrice happy is he that ſinneth leaſt, next he that returneth home ſooneſt; but moſt wofull is the …ſtate of him that comes once to be hardned in ſinne, that with Ieroboam, hath ſold himſelfe to worke wickedneſſe in the ſight of the Lord.
Seeing then that wee ſee thus the curſed nature of ſinne, Vſe 1 and the miſerable condition of the wicked, that when they begin once to fall away from God, they hauehave no ſtay of themſelues, but proceed from euill to worſe, and from one degree of ſinne vntounto another, vntill at laſt there be no remedie. Oh how may this awaken eueryevery wicked and vngodly man and woman, to conſider that when a man beginneth once to leaue God, God leaueth him! and when God once forſaketh a man, the deuill takes poſſeſſion of the heart of ſuch a one. This appeares in Cain, Pharaoh, Saul, Iudas, &c. if we ſhould trace theſe mens fallings off from God ſtep by ſteppe, wee ſhall ſee from what ſmall beginnings ſinne tooke root in them, and being ſo entertained, increaſed in them daily more and more, God more and more forſaking them, their corruptions daily more and more increaſing; and at laſt breaking out into open rebellion againſt God, and open deſperation againſt their owne ſouls. Oh the miſery of a ſinner, thus forſaken of God! Oh the miſery of that ſoule that once comes to bee remorſleſſe in ſinne! Poore ſoules, theſe are in miſery and ſee it not; are vnderunder Gods wrath, and regard it not. Lay before theſe their miſery in regard of ſinne, beſeech them with teares, exhort them by the tender mercies of God, threaten againſt them the iudgements of the Law, offer vntounto them the promiſes of the Goſpell, intreat them by the death of Chriſt, and the warmeſt bloud that iſſued from his bleſſed ſide; All theſe things wil no way affect them, nor any whit moue them, but as Iob ſpeaketh of the Leuintha…, His heart is harder then the neather milſtone: that is, the ſtate of thoſe whom God hath once left to hardneſſe of heart, and giuen vp to reprobatc ſenſe, whoſe heart doth not quake and tremble to conſider theſe things.
Secondly, the conſideration hereof ſhould admoniſh eueryevery man and eueryevery woman, and eueryevery mothers childe amongſt vsus, to take heed of ſinne, and to dread it as we would dread a Serpent, or a Cockatrice, and that in regard of the deceitfulneſſe of ſinne, which if it hauehave any entertainment, it will waite on thee like a Catchpole, dogge thee vp and downe like a Sergeant, and follow thee like thy owne ſhadow; thou canſt not ſhake it off when thou wouldeſt: this the godly hauehave found moſt true by wofull experience in themſelues, how hard a thing it hath beene to ouercome any ſinne that hath beene entertained with them any time, if it be but ſome idle oath, or vnſauorie ſpeech that they hauehave vſed, how hard a thing is it to leaue it: Which ſhewes how wonderfully ſuch men deceiue their owne ſoules, that will ſeeme to ſtint themſelues in ſinning, as if they had power in themſelues to leaue ſinne at their pleaſure. Theſe very thoughts ſhew that thou art in bondage vnderunder ſome corruptions, and art in the power of Sathan, and ſo in danger of deſtruction.
So then we muſt deſtroy ſinne whileſt it is an egge, and ſmother it in the firſt conception, as we deſtroy the young whelpes of the prey. For as the Apoſtle ſhewes, Luſt conceiued brings forth ſinne, and ſinne when it is finiſhed, it brings forth death. Wherein the holy Ghoſt teacheth vsus how dangerous a thing it is, to giuegive the leaſt entertainment vntounto ſinne; it is like a Bird called the Lapwhing, which is no ſooner hatched, but it runnes abroad. And indeed ſinne is much eaſier kept out then caſt out: It ſhall then be our wiſedome to heed our ſelues betimes, and euer to looke to our watch, that we may preuent ſinne euen at the firſt motions and occaſions thereof: an high point of heauenly wiſedome.
Rayled on him. Text.
Sinfull and wretched was the life of this man, and curſed and wretched was his death, not onelyonly in reſpect of the nature of his death, which tis true was a curſed death to be crucified; Deu. 21.23But alſo in regard of his fearefull end that he made, that hee ſhould dye thus blaſpheming of Chriſt. But it is not to be wondered at, for it was anſwerable vntounto his life. And herein will teach vsus.
What a dangerous thing it is to liue wickedly: Doct. 3 A ſinfull life hath commonly a curſed death.for commonly as the life is, ſo is the death; a good life, a good death; an euill life, commonly an euill death. Here is a wofull end, and a fearefull ſpectacle of a wretched life: as his life was voyde of grace, ſo was his death voide of comfort; his life was wretched, his death was damnable.
And this was not onelyonly in reſpect of his body, but alſo in regard of his ſoule, the which no doubt went from the Croſſe to Hell, as it was ſaid of Iudas, that He went to his owne place, Act. 1.25.that is, to hell. And indeed the Scriptures affoord vsus diuers examples of wicked and vngodly men, ſuch who as their liues hauehave beene wretched and ſinfull, ſo hauehave died wretched and miſerable deaths. Pharaoh a ſworne enemy to Gods Church and people, Ex. 14.25.what a fearfull end came hee vntounto with his people, being ouerwhelmed in the ſea, Heſt. 5.6.7and there periſhed. Haman, a great Fauourite vnderunder the Perſian king, an enemy to Gods Church and people, came himſelfe to dye that death hee had prepared for Mordecai, and fell himſelfe into the ſame pit he had made for others. Thus do wee reade of Gods heauy iudgement vponupon Balſhazzar, Dan. 5.5.the king of Babylon, at his royotous feaſt, abuſing the holy veſſels of the Temple prophanely, the Lord at the ſame time ouertooke him with his iudgements. The like of Ahab and Ieſabel, 1 Reg. 21.the ſtory makes mention of their fearefull ends, the very dogs did eate Ieſabel, that bloudy and butcherly Queene, that had murthered ſo many of the Lords Prophets. The like we reade of Saul, that hauing in his life time perſecuted Dauid, at laſt fell vponupon his owne ſword. The like of Herod, that was deuoured with lice. Of Iudas, that in the dayes of our Sauiour Chriſt had played the cloſe and cunning hypocrite, what a fearefull end came that wretch vntounto at laſt; the Text ſaith, He hanged himſelfe: Mat. 27.5.perceiuing at laſt what a horrible ſinne he had committed in betraying the Lord of life, he iudged himſelfe vnworthy of life. Now as his life was wicked, his death was wretched; for beſides that hee made away himſelfe, and ſo became the curſed inſtrument of his owne death: The Lord ſhewed a ſtrange token vponupon him at his death, for when he was hanged, He burſt aſunder in the middeſt, Act. 1.18.and all his bowels guſhed out. There is a Tradition that ſaith, that when Iudas was dead, hee ſtunke ſo noyſomely, that no man could come neare him; and yet this was not all, for as the end of his body was miſerable, ſo was it alſo in regard of his ſoule: for the Euangeliſt obſerueth, Act. 1.15.That hee went to his owne place, that is, to hell, there to remaine for euer, to be tormented with the deuill and his Angels. And the like may be ſaid of Ahitophel, Abſolom, Ananias, Act. 5.and Saphira, &c.
And beſides the examples of Gods iudgements out of diuine Writ, of thoſe whoſe liues as they hauehave beene wicked and vngodly, ſo their deaths hauehave beene curſed and miſerable, Eccleſiaſticall hiſtories affoord vsus infinite. Eelix Earle of Wartemberg, hauing a long time beene a moſt cruell perſecutour of Chriſts Church, ſware to his companions at a ſupper, that ere he dyed, hee would ride vp to the ſpurres in the bloud of Lutherans. But the ſame night the reuengefull hand of God ſtroke him, euen in the height of his malice and cruelty, that hee was ſtrangled in his bed with his owne bloud. Stephen Gardiner, in Queene Maries dayes a bloudy perſecutour, ſitting at dinner at the very time when Ridly and Latimer were burned at Oxford, Acts and Mon. Fox.he gloried and reioyced exceedingly thereat; But the hand of God incontinently ſtroke him, that he was carried preſently to bed; where his body was inflamed by reaſon he could not expell his vrine, and his tongue mightily ſwolne, and black, hanging out of his mouth moſt fearefully, and ſo miſerably dyed.
The like wee reade of Bonner, Morgan, Thornton, &c. who hauing beene cruell perſecutours, God brought them to ſhamefull and miſerable ends.
Yea our owne experience daily doth manifeſt this truth vntounto vsus, that ſuch as hauehave liued vitiouſly, riotouſly, and wickedly, what miſerable deaths they many times come vntounto. How many filthy adulterers hath God cut off, with filthy rotten and loathſome diſeaſes, cauſing rottenneſſe to enter into their bones, and bringing them to miſerable ends. How many beaſtly drunkards, that hauehave beene inflamed with their ſtrong drinke, hath the Lord cut off in the very middeſt of their drunkenneſſe, and ſo hauehave dyed moſt ſhamefully and miſerably.
How many murtherers hath the Lord purſued, whom none elſe could accuſe, and made the maleſactours themſelues confeſſe their horrible facts, and all to bring a ſinfull and wretched life to a ſhamefull and miſerable end. Surely the Lord is wonderfull in his indgements. Oh that men were wiſe to lay the ſame to heart!
But we ſee many times the wicked, Obiect. 1 whoſe liues hauehave beene vile and ſinfull, hauehave proſpered all their dayes, yea and their death it ſelfe hath not ſeemed to bee ſo miſerable vntounto them.
It is true, Reſp. God many times ſuffereth the wicked to proſper in the world: Their-houſes (as Iob ſaith) are peaceable, and without feare: and the rodde of God doth not alwayes fall vponupon them. What then? Is their caſe any whit the more happie? Doth not proſperitie ſlay the foole? And what are all the pompes and pleaſures of the wicked, but as a blazing Starre, preſaging ruine and deſtruction. And what though the wicked paſſe their time in pleaſures, and feare no euill, doth ſecuritie proſit any? will a man enuy him that goeth to execution in a Satten ſuit? Is not their deſtruction the nearer at hand, and ſo much the more fearefull when it commeth?
Secondly, the beſt furniture againſt Death is, Faith, hope, and a good conſcience; Iob 27.8.But What hope the wicked (ſaith Iob) when God ſhall take away his ſoule? meaning indeed he hath no hope.
O but theſe men dye peaceably, Obiect. 2 euen like lambes in their beds!
So may a wicked man do and yet go to hell, Anſw. and be in no better caſe (as Dauid obſerueth) then the very beaſt in death; Man (ſaith he) ſhall not continue in honour, but is like the beaſts that dye. And indeed there is many times little difference betwixt the death of a beaſt, and that of a wicked man, ſaue the one hath many times a pillow vnderunder his head, and the other dyeth in a ditch. Pro. 11.7.When the wicked dye, all his hope periſheth.
But we ſee that a wicked life doth not alwayes bring a curſed death: Obiect. 3 the other Thiefe that liued looſly and wickedly, yet at laſt repented, and was ſaued; and God hath made a promiſe, that at what time ſoeuer a ſinner doth repent, &c.
I anſwer, Reſp. tis true, the other Thiefe repenting, and beleeuing in Chriſt, was ſaued at the very laſt. But what? was not this miraculous? Did not Chriſt now vponupon a ſpeciall occaſion to ſhew the effect of his bloud, the power of his paſſion, and to demonſtrate vntounto the world his Deitie, euen now at his loweſt ebbe of humiliation, ſhew his power in the conuerſion of the Thiefe? Muſt this extraordinarie example now be propounded as a preſident for euer? that was but once, miraculous, and wrought vponupon ſpeciall occaſion; So mayeſt thou looke againe for the renting of the ſtones, the opening of the graues, and the raiſing of the dead, and to ſee againe thoſe other miracles of Chriſt, that did accompanie that conuerſion of his. And for further ſatisfaction conſider,
Firſt, that it is not impoſſible, but that this was the firſt time of the call of this Thieſe, that he had neuer heard Chriſts Sermons before, or had any outward call before this time, that now he came to ſuffer with Chriſt: and ſo his ſinnes being of ignorance, might excuſe in part, as Paul ſpeaketh of his, The Lord ſhewed mercy, 1 Tim. 1.13becauſe I did them ignorantly. But now thou canſt not pleade this ignorance, inaſmuch as thou haſt liued vnderunder the Goſpell, and haſt had an outward call by the preaching of the ſame.
Secondly, this example of the penitent Thiefe, as it was extraordinary, ſo we ſee it ſingular: the Scriptures not leauing vsus one example more of the like. Now particular examples are not to bee vrged for a generall practiſe, eſpecially in ſo weightie a thing as the ſaluation of the ſoule is; The other Thiefe that liued as he did, died not as he did; but our Text ſheweth his miſerable end, that hee died impenitently, blaſphemouſly, and deſperately: and ſo hauehave we like wiſe ſeene euen now proued vntounto vsus the miſerable end of many moe, whoſe liues as they hauehave beene ſinfull, ſo their ends hauehave beene fearefull. If Sathan then, or thy owne ſinfull corrupt heare, ſhall go about to perſwade thee at any time, that though thou takeſt thy ſway and ſwing in ſinne now, thou mayeſt hereafter, when thou wilt thy ſelfe, repent with the good Thief…, and ſo be ſaued; Anſwer Sathan thus, and tell thy heart from me, that it is a thouſand fold more probable, that thou ſhalt dye as thou haſt liued, impenitently, wickedly, deſperately, with the Impenitent Thiefe, and ſo be damned rather, then to hauehave ſuch a ſingular grace giuen thee, and mercy ſhewed at the laſt houre, to repent with the penitent Thiefe, and ſo be ſaued.
But God hath ſaid, Obiect. 4 That at what time ſoeuer, &c.
It is moſt true that at what time ſoeuer, &c. Reſp. And it is the mercy of God that we hauehave that and the like places of Scripture left vntounto vsus to comfort vsus, as a hand reached out vntounto vsus to keepe vsus that we ſinke not in the pit of deſparation, being ſo conſcious vntounto our ſelues of ſo many impieties, through the which wee hauehave forfaited Gods fauour and louelove in Ieſus Chriſt, and made our ſelues liable vntounto his wrath and vengeance for euer.
But though the Lord ſay at what time ſoeuer a ſinner doth repent he will blot out, he doth not ſay at what time ſoeuer a ſinner doth ſinne he will giuegive repentance, Repentance is Gods gift, prouing (ſaith the Apoſtle) if at any times God will giuegive thē repentance. Qui promiſit poenitenti veniam, Non promi ſit peccanti poenitentiā. Aug.And though God giuegive forgiueneſſe euer to the penitent, hee doth not euer giuegive repentance to the ſinner. And if the Lord giuegive not this giſt and grace of repentance, it is impoſſible for a ſinner euer to repent. Nay when the Lord hath once in the Goſpel made tender of grace & ſaluation, conuincing our iudgements and bringing ſin to ſight, with the wages of ſin, which is the wrath of God, and deſtruction of ſoule and body for euer; And with all tendering vsus a gratious pardon in the blood of his Son, & that vponupon our true repentance, hee will bee againe reconciled vntounto vsus; which tender of grace & mercy offered, when it ſhall bee on our part reiected, and men ſhall perfer their owne ſinfull luſts before their peace, and by their obſtinacy and willfull rebellion in ſin, trample vnderunder foote the blood of the Lord Ieſus; the time may come, nay the time will come, when thou wouldeſt faine repent thee of thy ſins, and canſt not: the Lord then may giuegive thee vp to hardneſſe of heart, and finall impenitency.
And therefore dally not with ſin, preſume not to repent at thy pleaſure; But breake off thy ſins be time by repentance, & remember that God will not be mocked, Whatſoeuer a man ſoweth (ſaith the Apoſtle) that ſhall hee reape. The whole life of a Chriſtian ſhould bee but a preparation for death, for in dying well doth conſiſt the well fare of a Chriſtian for euer; Now it is in grace in ſome ſort as it is in nature, the ſeede caſt into the ground muſt hauehave ſome time to roote, to battle, to ſpring and to bring forth fruite; and according as the ſeede is, ſo is the crop; we muſt ſow in teares, if we wil reape in ioy. And largly in the one, Modica ſementi detractio eſt magnum meſſis detrimentum. Bern.if we will reape abundantly in the other. Againe, men doe not ſowe tares and looke to reape wheate; Beſides, neuer was there ſeene a Seed-time, Spring, Sommer and Harueſt, come together.
O then! why ſhould Sathan and our owne ſinfull hearts thus delude vsus, to thinke that wee may reape the crop of glory in heauen, & neuer ſowed the ſeede of grace on earth. Whereas God hath ioyned theſe two together, grace & glory; Without holineſſe, no man ſhall ſee the Lord.
To returne now to the vſes. Vſe 1
Seeing this is ſo then, that an euill life hath commonly an euill death, then the madneſſe of thoſe men is to bee mourned for, as Samuel mourned for Saul, that flatter themſelues in their ſinfull courſes, that they ſhall at laſt dye happily, when they hauehave had no care nor conſcience in their liues to liue holily. Indeed I confeſſe that heauen hath many well willers; who would not goe to heaven & auoid the torments of hell? Curſed Balam himſelfe can wiſh that his ſoule might dye the death of the righteous; Numb. 23.though he had no regard at all to liue the life of the righteous. But theſe are but bare wiſhes, in the wicked, they cannot properly be called deſires, becauſe they come but from ſome ſudaine paſſion in the heart, when the thoughts of death, Iudgement, or Hell, poſſeſſe them.
Whereas the deſires of the godly are euer ioyned with the meanes conducing thereunto: ſuch as are the daily hatred of ſinne, grouth in mortification, daily increaſe of heauenly knowledge, faith, repentance, and the like. But theſe men ſeparate thoſe whom God hath ioyned together, grace and glory. And though their liues be neuer ſo vile, wretched, and ſinfull, preſume that it ſhall go well with them in death. No queſtion this Impenitent Thief could not but ſee that his ſinfull courſe of life; and his heart muſt needs ſmite him ſomtimes for the ſame. And what might be the anſwer he gaue his heart, eueryevery man may iudge, that though he ran a ſinfull courſe for a time, yet he would repent at laſt, and become a new man. Thus is it now with the drunkard, ſwearer, vſurer, yea the prophaneſt liuing; for none can be ſo deſperately ſinfull, but ſometimes their hearts ſmite them, and they anſwer them ſtill with a late repentance, as if repentance were in their power. But at laſt comes death and ouertakes the ſinner, and now is he taken as a Bird in the ſnare; Now he ſees when it is too late, how Sathan and his owne curſed heart hauehave kept him hudwinkt, and now in ſtead of confeſſion of ſinne, and ſorrow of heart for their former abhominations, and calling on God by earneſt and hearty prayer, all which they promiſed vntounto themſelues at this time; Behold here in this Impenitent Thiefe, hardneſſe of heart, and finall impenitency, yea he falls to mocking, and blaſpheming the Lord of life, from whom ſaluation commeth.
Canſt thou heare theſe things, thou that art a drunkard, ſwearer, vncleane perſon, that lyeſt and liueſt in thy ſinnes, and not hauehave thy heart tremble within thee? I will conclude with that of Moſes, O that men were wiſe, Deut. 29.then would they conſider their latter end.
Secondly, ſeeing then that the late and laſt houres repentance (the common refuge of wicked men) as it falls ſhort of holineſſe in life, ſo it ſeldome reacheth to happineſſe in death. It ſhall bee our wiſedome then, betimes to lay for this worke of repentance, and to liue an holy life, that hath the promiſe of an happie death. Get we grace in life, we ſhall not miſſe of glory in death: Pſal. 73.Marke the vpright man, and behold the iuſt, the latter end (ſaith Dauid) of that man is peace. They ſhall enter vponupon peace, Iſa. 57.2.and ſhall reſt in their beds. Who? EueryEvery one walking before the Lord in righteouſneſſe:
So Paul, I hauehave kept the faith, 2. Tim. 4.henceforth there is laid vp for me a crowne of righteouſneſſe. Thus runne then the promiſes of bleſſedneſſe in death to ſuch, and ſuch onelyonly who walke with God in a holy life. Obiect. 5
But we ſee ſometimes euen of thoſe holy Brethren that hauehave liued ſo purely and ſo godly; in death they hauehave raged and blaſphemed, yea and behaued themſelues as men in deſperation.
Tis true, Reſp. this hath beene the caſe, and ſo may bee of the moſt holy and ſanctified ſeruants of Chriſt, and yet this concludeth not that their deaths muſt needs therefore be miſerable. For ſuch may be the nature of the diſeaſe, as the Strangury, Colique, burning Feauer, and the like, that may cauſe this diſtemper in the beſt: Now they are but the words of diſtemper, and not ſpoken out of reaſon or iudgement, neither will the Lord impute them vntounto his ſeruants: Rom. 11.1For will God caſt away his people? God forbid. Neither can mans changeable tongue alter Gods vnchangeable decree.
Or at the moſt ſuch diſtempered words vttered by the godly at laſt, are but forced through ſome violent temptation of Sathan, which the diuell ſhall anſwer for, and not the godly; neither conclude the want of louelove to God, or deliberate purpoſe to ſinne, but rather humane frailty, which ſhall not hinder true happineſſe.
On him.
That is, on Chriſt, On whom.hee rayled not on his fellow that was a Malefactour with himſelfe: no, they were as Simeon and Leui, brethren in iniquitie; But vponupon the moſt innocent, the Lord Ieſus Chriſt himſelfe.
Herein teaching vsus,
That none are more obnoxious and liable vntounto diſgrace and reproach then the godly are, Doct. 1 None more liable to diſgrace then the Godly are.yea the better the Chriſtian, the more ſubiect to the reproach of wicked men. Let no man then that is religious and godly indeed, thinke that he can eſcape the mockeries and deriſions of the wicked; it is the portion of the Lord Ieſus Chriſt himſelfe, he vndergoeth this at the hands of ſinners, yet doth patiently beare it. This was Dauids caſe: Pſal. 21.7.All they that ſee me laugh me to ſcorne. They ſhoot out the lip, they ſhake the head, ſaying, he truſted in God, Pſal. 69.12&c. And againe, They that ſate in the gate ſpake againſt me, and the drunkards made ſongs of me.
This was Iobs caſe, Iob 30.1.They that are younger then I mocke me. This was the caſe of the Prophet Eſay, Behold I and the children whom the Lord hath giuen me, Iſa. 8.18.are for ſignes and for wonders in Iſrael.
Thus complaineth the Prophet Ieremy, Ier. 20.7.I am a deriſion daily, eueryevery one mocketh me.
And this was the complaint of the Apoſtles of Chriſt, We are made a ſpectacle vntounto the world, 1. Cor. 4.9.13.to Angels and to men: being defamed, we intreat; we are made as the filth of the world, and are the of-ſcouring of all things vntounto this day. And in the Catalogue of thoſe worthies the Apoſtle makes mention of, whom the world was not worthy of; this was part of thoſe trials and ſufferings they vnderwent for Chriſts ſake: Others were tried by cruell mockings, and ſcourgings, &c. And indeed why ſhould any thinke this ſtrange? do but conſider,
Firſt, Reaſ. 1 the naturall diſpoſition that is in wicked men, who are by nature giuen to hate God and his truth, to hate godlineſſe, yea and all that make profeſſion thereof. This was the condition of the Colaſsions before their calling: they were enemies vntounto God. Col. 1.21.And that which the Apoſtle Saint Iohn obſerueth of curſed Cain, is true in ſome meaſure of eueryevery wicked man: 1. Ioh. 3.12.Cain was of that wicked one, and ſlew his brother, and wherefore ſlew he him? becauſe his owne works were euill, and his brothers righteous: yea the very pietie, zeale, godlineſſe, and vnblameable conuerſation that is in the righteous, is not the leaſt cauſe wherfore wicked men are ſo wrathfully diſpleaſed with them: their owne deeds being euill, and they louing darkneſſe more then light, hence is it that they hate the children of the light: Ye are choſen out of the world, therefore the world hateth you. Ioh. 15.19.Whereas If ye were of the world, the world would louelove her owne.
Secondly, conſider againe the malice and policie of Sathan herein, who ruleth and raigneth in the children of diſobedience; who bloweth the coales, and by all meanes poſſible maintaineth this oppoſition, as knowing that himſelfe ſhall bee the gainer thereby. For,
1. Hereby wicked men are brought to a greater meaſure and degree of wickedneſſe and hardneſſe of heart, and ſo haſten their owne deſtruction.
2. By this meanes to breake off (if it be poſſible) the weake Chriſtian from this godly courſe, by the manifold croſſes and afflictions that Sathan layes in the way of ſuch, and by the which many thouſands are diſcouraged.
3. At the leaſt, to ſtagger the beſt in their holy walking, that they may not ſo chearfully go on in their Chriſtian courſe, ſo conſtantly and ſo chearfully as otherwiſe they might.
Thirdly, the Lord will hauehave it ſo, that his owne people may be tried, Heb. 11.36Others were tried by mockings, &c. And thus will the Lord hauehave the faith, patience, conſtancie, and obedience of his ſeruants, made manifeſt vntounto others to the praiſe and glory of his owne grace, and the incouragement of others. Reu. 2.10.Behold the deuill ſhall cast ſome of you into priſon, that ye may be tried, and ye ſhall hauehave tribulation ten dayes. But be thou faithfull vntounto death, and I will giuegive thee a crowne of life.
Now then ſeeing this hath beene the ſtate of the Fathers, Vſe 1 the Prophets, Apoſtles, yea the Lord Ieſus Chriſt himſelfe to be reuiled and mocked by others, we may not thinke it ſtrange if the ſame befall any of vsus. Nay ſeeing Chriſt ſuffered himſelfe to bee mocked for our ſakes, what are we that we ſhould diſdaine to be mocked againe for his ſake? we ought rather with the diſciples to reioyce that the Lord ſhould account vsus worthy of that honour, to ſuffer for him, reſting aſſured that Our light afflictions which are but for a moment, Acts 5.41.worketh for vsus a farre more excellent and eternall weight of glory.
Secondly, this may admoniſh eueryevery childe of God to looke vntounto themſelues, that they ſuffer not as euill doers: for then the ſhame of the world, and the reproaches of the wicked, yeeld no true comfort. 1. Pet. 2.12For what glory is it (ſaith the Apoſtle) if when ye are buffeted for your faults, Verſ. 20.ye take it patiently: But if when ye do well, and ſuffer for it, ye take it patiently, this is acceptable with God. To ſuffer wrongfully, and to ſuffer for Chriſt and his truth ſake, ſhall neuer go vnrewarded with God. Bleſſed are ye (ſaith our Sauiour) when men reuile you, Mat. 5.11.12.and perſecute you, and ſhall ſay all manner of euill againſt you falſly for my Names ſake: Reioyce and be glad, for great is your reward in heauen.
And to the end we may beare this burden of reproach and diſgrace for Chriſt the more eaſily, How to beare the reproches of the wicked with comfort.conſider we,
Firſt, the more reproaches thou ſhalt vndergo by the wicked, the more conformable thou art vntounto Chriſt, and that it is a good ſigne there is ſome grace within that ſoule that hath procured thee ſo much enuie from Sathan, and from the wicked world.
Secondly, if as now we become vile and contemptible in the world, we ſhould bee ſo in Gods account, how miſerable were a Chriſtian aboue all others, inaſmuch as he is ſure to meete with hard entertainment here. But here is this happineſſe, that God ſeeth not as man ſeeth; but the more contemptible and vile we are in the eyes of the world, the more glorious and excellent in Gods account.
Thirdly, if we ſtartle at a mock or reproach for Chriſt, Heb. 12 3.what would wee do when the Chaine were faſtened to our loynes, and we carried to the ſtake? this is not to reſiſt vntounto bloud.
Fourthly, howſoeuer wicked men now reuile and reproach thee, this is their day, now they hauehave their time; there is a time comming, when the Lord will bring forth thy righteouſneſſe as the day, when wicked men ſhall be put to ſilence, when thy faith, patience, zeale, and ſincerity ſhall be found vntounto praiſe and glory in that day.
On him.
Chriſt now in miſery and in great diſtreſſe, this Impenitent doth adde vntounto his ſufferings, which added greatly vntounto his ſinne. A man (ſaith Iob) in affliction ſhould be comforted: Thus ſhould hee rather hauehave pittied Chriſt, and put vnderunder his ſhoulder at this time, to hauehave holpen him, to hauehave borne this burthen.
Certaine women meeting Chriſt carrying his owne Croſſe towards Golgotha, Luk. 23.27.pittied his caſe and wept, and lamented for him. It is the Apoſtles rule, Heb. 13.3.Remember them that are in bonds, as bound with them. He ſhould rather hauehave beene another Simon of Cyren, by comforting him being afflicted. But this man is ſo farre from miniſtring vntounto Chriſt any comfort at this time, as that he addeth to his ſorows, Doct. 2 which added likewiſe greatly vntounto his ſin. It is a great ſin to adde affliction to the afflicted.Note hence,
That it is a great and a hainous ſinne to adde affliction to the afflicted. That this was the caſe and condition of the Lord Ieſus at this time; the Enangeliſts make it moſt cleare. Firſt by the railings and reproachings of the chiefe Prieſts and Elders, ſaying vntounto Chriſt at this time, Mat. 27.39.40.He ſaued others, himſelfe he cannot ſaue: If he be the King of Iſrael, let him come downe and we will beleeue in him. He beleeued in God, let him deliuer him, if he will hauehave him.
Secondly, of the Paſſengers, Mar. 15.29Ah thou that deſtroyedſt the Temple, and buildſt it in three dayes, ſaue thy ſelfe. If thou be the Sonne of God, come downe from the Croſſe.
Thirdly, of this Impenitent Thiefe now crucified with Chriſt, If thou be the Sonne of God, ſaue thy ſelfe and vsus. All which, no doubt, added greatly to the ſufferings of Chriſt, now at this time of his Paſſion.
And indeed amongſt all other the ſinnes of this Impenitent Thiefe, this was not the leaſt, that he ſhould thus at this time burthen the Lord Ieſus with his reproaches, which was ſorely preſſed downe before. And for this, let the Moabites bee an example vntounto vsus, whom the Lord grieuouſly plagued for this ſinne: Moab ſhall be in deriſion, Ier. 48.26.27.for didſt thou not deride Iſrael, as though he had been found amongſt theeues? The meaning is, The Lords people being in aduerſitie and ſore diſtreſſe, Moab was ſo farre from comforting them, as that they derided them in their miſery. And this the Lord complained of by his Prophet againſt the Shepheards of Iſrael, that they had not ſtrengthened the weake, Ezek. 34.2.4.nor healed the ſicke, nor bound vp the broken. And this, no doubt, added much to Dauids griefe, that at the time of his baniſhment and exile by Abſolom, his rebellious and moſt vnnaturall ſonne, his enemies concluded againſt him thus, There is no helpe for him in his God. Pſal. 3.2.This was the ſinne of cruell Pharaoh and his people, Exod. 3.exerciſing all manner of curſed cruelty againſt the Lords people. Whoſe afflictions, when none elſe would pitie, the Lord layed them to heart, and ſent them deliuerance.
And this was the great fault of Eliphaz, Bildad, and Zophar, Iobs three friends, that beholding Iob, this ſeruant of God, ſo ſorely oppreſſed with miſery, inſtead of ſupporting him vnderunder that heauy burthen, they charged him for an hypocrite, and ſo added vntounto his ſorrowes. And hence is it that Iob reproues them, ſaying, Iob 6.14.A man in affliction ought to be comforted of his neighbours. And for this very cauſe the Lord curſed the men of Meroz, for that the Lords people being in miſery and diſtreſſe, they came not in to their ſuccour. And our Sauiour ſheweth how he will charge the wicked at the laſt day, with this very ſinne, when he wil ſay vntounto them, I was hungry, Mat. 25.40and ye fed me not: naked, and ye cloathed mee not: ſicke, and in priſon, and ye viſited me not. All which teſtimonies, as a cloud of witneſſes, conclude this truth, that to adde to the miſeries of the afflicted, and not to veeld them comfort in time of diſtreſſe, is a grieuous ſinne. And there is reaſon for it. For,
Firſt, Reaſ. 1 it makes the burthen of a mans ſorrows by this meanes the more heauy. For indeed there is nothing more grieuous vntounto our natures, nor can go nearer the heart of man in time of affliction, then for a man to perceiue himſelfe to be deſpiſed, and caſt off of others. And no doubt it was not the leaſt of thoſe ſorrowes that wounded the heart of our bleſſed Sauiour, that hee could ſay as it was propheſied of him before, I am a worme and not a man, Pſa. 22.6.7a ſhame of men, and the contempt of the people. All they that ſee me hauehave me in deriſion, &c. And thus alſo complaineth the Church in time of miſery, Our ſoule is filled with the reproach of the wealthy, and with the deſpitefulneſſe of the proud.
Secondly, it is a grieuous ſinne to adde affliction to the afflicted, becauſe by this meanes we helpe to ſtrengthen Sathans temptations, who ſeeks by all meanes poſſible to ouerwhelme the righteous in the gulſe of their preſent ſorrowes. For Sathan is ready ſtill to take aduantage of theſe times, when the godly are moſt perplexed, and reiected of all, to ſolicite them with dangerous temptations euen to diſpaire, and no doubt but the Apoſtle Saint Paul was wel acquainted with Sathans ſubtilty herein; and therefore commands the Corinthians to comfort the inceſtuous perſon, & why ſo? lest he be ſwallowed vp of too much heauineſſe.1 Cor. 2.7.
Thirdly, wee doe not know what need we ourſelues may hauehave in time to come, there is none of Gods ſeruants caſt ſo low, in miſery and ſorrow, but we our ſelues are liable vntounto the ſame, hauehave deſerued the ſame, and why then ſhould we not feare, and expect it? Now who would not be comforted in time of ſorrow? Surely it is Gods mercy to his people in times of affliction, that they ſuffer not alone, but hauehave others ſympathizing with them, who are ready to put vnderunder their hands, & by their godly counſels, comforts, prayers and ſupplications, are ready to help to beare vp the burthen that they ſinke not.
And indeed, wee often finde this rule of our Sauiour verified amongſt men, with what meaſure weniete to others, Mat. 7.3.the very ſame ſhall be meaſured to vsus againe. If we ſhew that godly and Chriſtian charity to comfort others in their diſtreſſe, wee ſhall not our ſelues want comfort in our greateſt need, as wee ſhall ſee in the penitent Thiefe hereafter.
If then in time of our afflictions, Vſe 1 the Lord hath giuen vsus the comforts of our Chriſtian brethren, who hauehave laboured to ſupport vsus in louelove, and hauehave comforted vsus ouer al our ſorrowes, it may teach vsus to magnifie the name of our good God, and to eſteeme of our afflictions the more light and burden ſo much the more eaſie, & learne to beare them the more patiently, ſeeing the Lord hath layd his hand farre more heauy vponupon others, as Chriſt here, and moſt iuſtly might hauehave layd his hand as heauy vponupon vsus.
Secondly, it may admoniſh vsus that wee labour more and more with our ſelues, & with our owne hearts, that we get this Chriſtian affection towards our brethren, in time of miſery, that wee may mourne with them that mourne, and be like affected one towards another, and the rather for that it declares a man to bee a liuely member of that myſticall body, whereof the Lord Ieſus Chriſt is the head, who is affectionate towards all his members. Whereas the want of this affection argueth that wee are dead members, and were neuer truely ingrafted into that body.
And laſt of all, in Chriſt thus railed vponupon and reproached by this wicked man, we may ſee vntounto what a neere ebbe the Lord brings his people many times here in this life, Doct. 3 God brings his childrē often to a low ebbe in this life.namely to be left deſtitute of all worldly helpe and comfort, & yet notwithſtanding remaine ſtill highly in Gods favour: wee may ſee this in Iob, whom the Lord brought full low euen to the dunghill, a man notwithſtanding highly in Gods favour. We may ſee this in Dauid, Pſ. 3.in the Prophets, Apoſtles, yea the Lord Ieſus Chriſt himſelfe is made here, the obiect of wicked mens malice. And this the Lord doth,
To magnifie his owne mercy, Reſp. and to endeare his helpe and releefe to his people, when there is none elſe to deliuer, I create comfort, ſaith the Lord by his Prophet. As all things were created of nothing, ſo when there is no ſeeing ground of comfort, God createth it out of nothing, that his grace may bee the better wellcome to his afflicted children.
Which ſhould teach vsus, Vſe 1 to make the Lord our friend, who is our ſtrong helpe, who will not break the bruſed reede nor quench the ſmoking flax; Whoſe nature is to pitty men in miſery, & hath promiſed to bee with his ſeruants in ſix troubles and in ſeauen, Heb. 13.and never to leaue them nor forſake thē.
Secondly, this may be a ground of patience vntounto vsus, when miſeries are vponupon vsus: Though our miſeries are vponupon vsus as the Aramites, yet as Eliſha ſaid, there are more with vsus then againſt vsus. VponUpon him therefore let vsus labour to faſten all our hope, and then notwithſtanding our miſeries, wee ſhall ſinde comfort, and let vsus know, that it were ill for vsus that we had no iudgements, except it were ſo well with vsus to deſerue none.