A Pattern of Free Grace, Verse 40

A Pattern of Free Grace · Verse 40

p. 141VERSE 40.

But the other rebuked him, ſaying, Doeſt thou not feare God, ſeeing thou art in the ſame condemnation?

HItherto wee hauehave heard the fearefull eſtate and condition of the Impenitent Thiefe, whoſe life as it was wretched and miſerable, ſo was his death fearefull and damnable. Wherein we hauehave ſeene, that an euill life hath commonly attending it an euill death.

Now followeth in order the be hauiour of the Penitent Thiefe at this time, that was crucified on the right hand of Chriſt, who is ſo farre from rayling on Chriſt, by the example of the high Prieſt and Elders, or with his Fellow the Impenitent Thiefe, as that he p. 142iuſtifieth Chriſt, becomes a witneſſe of Chriſts innocencie, pleadeth his cauſe againſt his malitious enemies, reprooueth his fellow, and maketh a publicke profeſſion of his owne faith, in a publicke auditory; that for his part, hee looked for life and ſaluation onelyonly through this crucified Chriſt, whom the world contemned.

And herein indeed ſetteth forth the almighty power of Chriſt, both in reſpect of his Deitie, that was able thus to conuert a ſoule in ſo miraculous a manner without meanes; as alſo in reſpect of the power and efficacy of his death, and paſſion, which declareth it ſelfe moſt powerfully in the conuerſion of this man, both in the powerfull worke of Mortification, and vinification, deſtroying and killing in him the works of the old man, and working p. 143in him true godlineſſe; The bleſſed fruits and effects whereof will appeare in the proceſſe of this Hiſtory.

(But the other rebuked him.)

Here we hauehave two malefactors both of them guiltie of one and the ſame ſinne, and both of them brought to one and the ſame ſhamefull death; yet the one left and forſaken of God, the other had this mercy ſhewed him, euen at the laſt to bee conuerted by Chriſt, and ſo ſaued. Note hence, firſt the generall Inſtruction, and herein firſt,

That the Lord many times of his infinite mercy doth call home of the moſt deſperate and wretched offenders, Doct. 1 God can make of great ſinners great Saints.and makes of great ſinners great Saints. Yea where there is true repentance, it is not p. 144the greatneſſe of ſinne, the numberleſſe number of our ſinnes, no nor the long continuance in the ſame, that can any whit hinder vsus of his mercy. Yea the Lord hath of all ſorts and conditions of men, ſome that belong vntounto the election of grace, and appertaine vntounto his glorious kingdome. Here wee hauehave an example of Gods mercifull dealing towards a moſt deſperate malefactour, one that had ſpent his life in a moſt deſperate courſe of ſinning, yet now at laſt brought home by repentance. What a fearefull eſtate was Paul in before his conuerſion, Act. 9.Acts 9a grieuous perſecuter and bloud-ſuccour, yet called of God, and made an inſtrument of much good in his Church: Heb. 11.Heb 11Rahab an Harlot that came of curſed Cain, a Cananite, of a curſed people, of a curſed Citie, yet had merciemercy p. 145ſhewed her, and is honoured with a bleſſed memory in the Catalogue of Gods Saints for her admirable faith.

Ionas the Lords Prophet, Iona… 1.Jonah 1how fouly and fearefully fell he: 2. Sam. 11.2 Sam 11And ſo Dauid likewiſe in the matter of Vriah; yet vponupon their repentance reſtored againe to fauour. Mary Magdalene branded with a brand of notable infamy, yet is ſhe one of the witneſſes of Chriſts glorious reſurrection. And why ſhould this ſeeme ſtrange vntounto any, ſince,

Firſt, Reaſ. 1 Gods gifts depend not vponupon any reſpect to man, but are free on Gods part, and altogether vndeſerued on ours. Rom. 9.Rom 9I will hauehave mercy, on whom I will hauehave mercy.

Secondly, 2the Lord herein will ſhew his owne power, wiſedome, and goodneſſe, that can when it pleaſeth him, make his enemies p. 146his friends; and ſuch as hauehave been bloudly perſecuters, bleſſed Preachers: and great and grieuous ſinners on earth, bleſſed Saints in heauen.

Thirdly, 3the Lord doth it that he may magnifie his own mercy, by turning the crimoſin dye of ſcarlet ſins into the whitenes of ſnow; that where ſinne hath abounded, grace might ſuperabound.

This ſerues firſt of all to magnifie the wonderfull wiſe dome and goodneſſe of God, Vſe 1 who knoweth how to vſe all things to his owne glory, and can when and where it pleaſeth him, make of great ſinners great Saints, and bring backe ſome from their wicked wayes, as a Brand plucked out of the fire.

Secondly, 2we are taught here to eſteeme of men as they are, and p. 147not as ſometimes they were, according to their preſent condition, and not as in times paſt. The Apoſtle reckoning vp many horrible ſinnes that were committed amongſt the Corinthians, ſaith, Such were ſome of you, 1 Cor. 6.111 Cor 6:11but now ye are waſhed, now ye are ſanctified. It is indeed a common fault in the world, the fals and infirmities of Gods ſeruants are ſtill laid in their diſh, albeit they hauehave giuen good teſtimony of their hearty ſorrow and true repentance for the ſame. It is not ſeuen yeares that can weare out of minde ſuch a ſinne in ſuch a one; the world keepes Regiſters of ſuch mens faults, and as occaſion ſerueth, ſtill they ſhall heare of it. This is not the Lords manner of dealing with vsus.

Thirdly, 3this may warne vsus to take heed how we cenſure others, that yet wander and goe aſtray; p. 148thou doſt not know what is to come; a man that ſhould hauehave ſeene this penitent Theefe, how vile and ſinfull hee liued, euen to the end, that now a ſhamefull and miſerable death doth ouertake him, could not but hauehave thought him in a wretched and miſerable caſe. So likewiſe Paul, hee that ſhould hauehave ſeene him trotting and trudging vp and down from Office to Office to get his Commiſſions ſealed, to commit vntounto priſon all that made profeſſion of Chriſt, could not but hauehave thought him with Simon Magus, to be in the gall of bitterneſſe. O but ſtay a while, this is one of Gods ſecrets that belongeth vntounto him; he in whoſe hands are times and ſeaſons, hath his time to call home thoſe that belong vntounto the election of grace, in the meane time wee may not paſſe a finall doome vponupon any.

p. 149Indeed when I ſee a man liue a diſſolute life, liuing in drunkenneſſe, ſwearing, vſury, &c. and in all manner of prophane courſes, I may ſay this man is in the way to deſtruction, but yet there may bee a time wherein the Lord may call home ſuch a one. I may come to a tree, and ſay, here is little fruit, or no fruit, or bad fruit, but I cannot ſay with Chriſt, Neuer fruit grow on thee any more, Luke 11.Luke 11for God may ſhew mercy at laſt vponupon their vnfained repentance.

And laſt of all this may bee a forcible motiue vntounto vsus, 4to moue vsus vntounto repentance, and to bee a ſpur in mens ſides, to make them ſpeedily to returne, and to ſeeke God: art thou a Drunkard, a Swearer, a prophane and beaſtly liuer, that haſt ſpent thy time in vaine, prophane, and licentious courſes, O behold here Gods p. 150mercifull dealing now at laſt with this poore penitent vponupon his repentance, the Lord doth freely receiue him againe to fauour.

Be not then out of heart, albeit thou art compaſſed about with many infirmities, wrong not the Lord, neither wrong thy owne ſoule, as to thinke it will bee too late for thee at laſt to returne vntounto him. It was a curfed ſpeech of a curſed wretch, Gen. 4.Gen 4My ſinne is greater then God can forgiue: no, no, labour for a broken and a contrite heart, and the Lord in mercy will couer all thy ſins.

And indeed this is the true vſe we are to make of all the fals and infirmities of Gods children a… they are recorded in Gods book, not to incourage vsus in a courſe of ſinning by their examples; The true vſe of other mens fals.but,

Firſt, to put vsus in minde of our weakeneſſe, 1for if Dauid, Peter, p. 151Ionas, and the like worthy ſtars in the Church hauehave fallen, whither ſhall we fall if the Lord ſhall but a little leaue vsus vntounto our ſelues.

Secondly, 2to keepe vsus from deſpaire, and therefore we can as ill ſpare the examples of their infirmities for our conſolation, as the examples of their vertues for our imitation. What would become of vsus had not the Lord left vsus the examples of great land grieuous offenders, whom he hath againe receiued into fauour? ſurely wee ſhould euen ſinke vnderunder the burthen of thoſe ſins, whereof our own hearts cannot but condemne vsus.

But the other rebuked him.

Wonderfull are the fruits of this Penitents repentance and faith, beleeuing, confeſſing, giuing p. 152teſtimony of Chriſts innocency, rebuking his fellow, accuſing himſelfe, and hoping aboue hope in this crucified Sauiour, whom all the world contemned, and deſpiſed to finde life; the particulars whereof now follow in order.

But whence was this, that he is become ſuch a worthy confeſſor, excuſing Chriſt, and pleading his cauſe, who ſo lately before by his ſinfull and wretched life, had ſo diſhonoured him? No queſtion this proceeded from the Lords free grace and mercy ſhewed vntounto him, giuing him to ſee his ſins, to be humbled for the ſame, and by a liuely faith to lay hold on Chriſt. It was Chriſt that had firſt looked on him with the eye of mercy, that had in him no merit, before he could behold his godhead now at this time vailed, and he himſelfe ſo much abaſed. He was by p. 153nature in the ſame eſtate and condition with the other malefactor, guiltie of the ſame ſinne, ouertaken with the ſame puniſhment, and ſo had periſhed euerlaſtingly, had not the Lord Ieſus, of this ſtone, made a ſonne of Abraham, and framed his heart anew, making a difference through grace, where there was none by nature, for ſo was it his good pleaſure.

The inſtruction we may learne hence, then, is this, Doct. 2 All men are alike by nature, vntill God make a difference by grace.that by nature there is no difference betwixt Gods children, and wicked men, vntill the Lord make the difference by grace; we are all hewed out of the ſame rocke that the vildeſt wretch and curſedſt Canihal was that euer breathed; vntill the Lord doe frame the heart anew, wee are all folded vp in the ſtate of nature, and are the children of wrath, as well as others. p. 154Doe but conſider what the Scripture ſpeaketh of this particular, that we are all by nature the children of wrath, Eph. 2.3. Eze. 16.Eph 2:3Ezek 16that our father was an Aramite, and our mother a Hittite; ſuch as wee are indeed, without the couenant, without God in this world. Corrupted with iniquity from the womb, Pſal. 51.7. Iob 14.4.Ps 51:7Job 14:4conceiued of vneleane ſeed; yea, all the faculties of our-ſoules, how are they depraued through this originall corruption.

The vnderſtanding is blinde, Eph. 4.18.Eph 4:18Hauing their vnderſtandings darkened, being alienated from the life of God, through the ignorance that is in them.

The will is froward and rebellious, Rom. 7.15Rom 7:15what I would, that doe I not, but what I hate, that I doe, hauing not ſo much power to thinke that is good.

And the ſame is true of our p. 155affections, 2. Cor. 3.5.2 Cor 3:5which are likewiſe diſordered, being ſet vponupon tranſitorie things which profit not, and altogether auerſe from heauenly things, inaſmuch as the Apoſtle ſaith, Rom. 3.23.Rom 3:23We are depriued of the glory of God; Hauing in vsus no inclination at all to any thing which is good; but rather indeed an inclination to all things that are euill. Gen. 6.3.Gen 6:3And in this miſerable eſtate and condition doth the Lord finde vsus, when he is pleaſed to call vsus, as we may ſee in Saul, Zacheus, Acts 9. Luke 19. Ioh. 7.Acts 9Luke 19John 7Mary Magdalene, this penitent Thiefe, and of all the faithfull, it is God Who worketh both the will and the deed, Phil. 2 13.Phil 2:13and that of his owne good pleaſure. 1. Cor. 47.Who ſeparateth thee (ſaith the Apoſtle) or who cauſeth thee to differ? It is the Lord that makes this difference betwixt vsus and wicked men. Yea wee ſhall finde the whole worke of grace, p. 156of Conuerſion, and ſaluation, to be wholly attributed vntounto him: he is the Alpha and Omega, the firſt and the laſt, the beginning and the end, that is all in all, in the worke of our ſaluation.

Firſt, 1Election, which is the ground & foundation of al grace, Election.this comes from him: Epeeſ. 1.5.Hee hath predeſtinated vsus to bee adopted through Ieſus Chriſt in himſelfe, according to the good pleaſure of his will.

Secondly, 2vocation, and a Chriſtian mans effectuall calling, Vocation.outwardly by the word, and inwardly by the Spirit: this proceeds likewiſe from him, and his free and vndeſerued grace and fauour alone. 2. Tim. 1.9.2 Tim 1:9He hath ſaued vsus, and called vsus with an holy calling; Gal. 1.6.Gal 1:6Not according to our workes, but according to his owne purpoſe and grace.

p. 157Thirdly, 3Faith is the inſtrument or the hand, Faith.by the which we come to lay hold vponupon and apply Chriſt and his righteouſneſſe vntounto our owneſoules in particular; Heb. 11.6.Heb 11:6and without which we cannot pleaſe God. Now from whence hauehave we this grace truly to beleeue? Epheſ. 2.8.Eph 2:8for By grace ye are ſaued through faith, and that not of your ſelues, it is the gift of God.

Fourthly, 4from him alone proceedeth what will, what power, Obedienceor abilitie ſoeuer we hauehave, for any holy duty. Ezek. 36.27, 28.Ezek 36:27Ezek 36:28A new heart (ſaith the Lord) will I giuegive you, and a new ſpirit will I put into you. I will take away the ſtony heart out of your body, and I will giuegive you a heart of fleſh: I will put my ſpirit within you, and cauſe you to walke in my ſtatutes.

Fifthly, 5to hauehave the Word and Sacrament effectuall vntounto vsus; this p. 158comes from him, otherwiſe Paul may plant, 1. Cor. 3.6.1 Cor 3:6and Apollo water, but all in vaine: I hauehave planted, and Apollo watered, but God gaue the increaſe.

Finally, 6the gift and grace of perſeuerance to hold out in our Chriſtian race vntounto the end; Perſeuerance.this is likewiſe from him: I will giuegive them one heart and one way, Ie. 32.4.41that they may feare me for euer. I will put my feare in their hearts, and they ſhal not depart from me. And That God who hath begun that good worke, Phil. 1.6.29Phil 1:6Phil 1:29will performe it vntill the day of Ieſus Chriſt. So that it is he that is the Alpha and Omega, the firſt and the laſt, that is all in all in the matter of grace and ſaluation. So as we muſt ſay with the Church, Iſa. 26.12.Isa 26:12O Lord thou haſt wrought all our works for vsus.

And it muſt needs be thus. For

Firſt, Reaſ. 1 God will hauehave the whole p. 159glory of this worke of our conuerſion and ſaluation, and none other. That all matter of glorying in our ſelues might bee taken away; and that we might ſay with the Pſalmiſt, Not vntounto vsus Lord, not vntounto vsus, but vntounto thy Name giuegive the praiſe. He will hauehave the glory of his owne worke, and the praiſe of his owne mercy, and will teach vsus to go out of our ſelues, and to ſay with Paul, By the grace of God, I am that I am.

Secondly, 2we hauehave nothing of our owne, or within vsus, that ſhould moue the Lord to elect vsus vntounto life, or to adopt vsus as ſonnes, wee are miſerable orphans, and hauehave naught elſe to plead vntounto God to commiſerate our miſery; we are beggers, and deſtitute of all good things. Our penury is ſuch as that we are faine to begge at his hands Our daily bread: he p. 160oweth vsus naught, and they are but his owne gifts and graces giuen vntounto vsus, that he crowneth with glory.

This ſerues firſt of all to humble vsus in the ſenſe of our owne ſpirituall pouerty and miſery, Vſe 1 that we are by nature ſo poore, and blinde, and naked. No one thing can bee more effectuall to abate our pride, and to pricke that windie bladder of our ſelfe-louelove, and ſelfe-conceitedneſſe, wherewith too many in the world are growne bigge withall, puffed vp with a vaine conceit of their own worth and merits; then the which what higher degree of ſacriledge can there be, then to aſcribe the leaſt particular in this worke of conuerſion to our deſerts. No, no, let vsus come vntounto God, and ſay, O Lord, righteouſneſſe belongeth vntounto thee, but vntounto vsus ſhame. Let p. 161Popery ſtand aloft, and preſume to diuide with God, in regard of their owne Free will, works, Merits, and diſpoſition that is in their owne hearts to receiue grace. Far be it from vsus ſo to doe, who are not able of our ſelues to thinke a good thought.

Secondly, 2this conſideration that God is all in all in the matter of grace and ſaluation: and that there is no difference by nature in any, vntill God make a difference by grace. This teacheth vsus what to thinke, and how to carry our ſelues towards thoſe that are yet vncalled, and are yet in their ſins. Surely we ought to waite with patience. 2. Tim. 2.25.2 Tim 2:25Prouing if at any time God will giuegive ſuch repentance vntounto life. For ſeeing that our calling and conuerſion, yea eueryevery good gift is from God, what are wee that hauehave receiued grace our p. 162ſelues, truly to repent and to beleeue, that we ſhould iudge out Brethren, As they are ſuch are we, God hath ſhewed vsus mercy, why may not he that is rich in mercy; ſhew the like mercy vntounto them? Let vsus not then deſpaire of any, but pitie them in their ſpirituall miſeries. And if they bee fallen downe, let vsus put vnderunder our hands, and helpe to raiſe them vp againe. The Lord would hauehave this mercy ſhewed vntounto the very Oxe and Aſſe in the time of the Law, being fallen vnderunder it burthen; how much more to our Brother. And we muſt pray for the conuerſion of ſuch a one, Prouing if at any time God will giuegive them repentance vntounto life.

Thirdly, 3ſeeing that God is all in all in the matter of grace and ſaluation: It ſhall be our wiſedome to attend vponupon the meanes p. 163whereby grace comes to bee wrought, ſuch as is the preaching of the Word eſpecially, by the which ordinarily the Lord worketh repentance, for ſinne, faith in Gods promiſes, and all other graces.

And laſt of all, that wee giuegive vntounto God the praiſe of his owne grace, ſince that whatſoeuer good thing wee hauehave, it comes from him.

But the other rebuked him.

We hauehave here in this Penitent a patterne of a man, that maketh the right vſe of his afflictions and troubles, they bring him nearer and nearer vntounto God.

The Impenitent Thiefe, as we heard before, now falleth to the blaſpheming of Chriſt, hauing his heart hardened, and his conſcience p. 164ſeared within him, hee becomes by his afflictions more and more deſperately ſinfull. But in this Penitent behold we the happie fruite of ſanctified afflictions, they humble him, bring him to ſee the errours of his life paſt, ſet him on worke to confeſſe and bewaile his ſinnes, and to be an earneſt ſuter vntounto Chriſt for mercy. Note hence,

That afflictions, Doct. 3 when the Lord doth ſanctifie the ſame vntounto? any, Afflictions of excellēt vſe to bring men to God.they make them better, and bring them nearer vntounto God. I grant that afflictions in their own nature are euill, being the fruits of ſinne, neither do they of themſelues produce ſuch happie effects in any; but then onelyonly when the Lord worketh together with affliction by his Spirit, Non paena ſed remediū delinquentis Ambroſ.altering and changing the nature thereof, they become through Gods mercy p. 165not a puniſhment but a remedy againſt ſinne. This is confeſſed by Dauid, Pſal. 119.67.Ps 119:67Before I was afflicted I went aſtray, But now hauehave I kept thy Word; Meaning indeed, that his afflictions had humbled him, and made him walke more awfully towards God. We may ſee this in Hezekiah, Iſa. 38.Isa 38it was his affliction that humbled him, and cauſed him to recount with himſelfe the errours of his life paſt. Manaſſes in priſon and captiuity is brought home, that was like an vntamed heyfer, in time of proſperitie walked ſtubbornly and rebelliouſly againſt God. This truth is confeſſed by Ephraim, Thou haſt chaſtiſed me, Ier. 31.18.19.Jer 31:18Jer 31:19and I was chaſtiſed as a Bullocke vnaccuſtomed to the yoke, &c. After I was afflicted, I ſmote vponupon my thigh, I was aſhamed, and euen confounded, becauſe I did beare the reproach p. 166of my youth. How often did the Lord cauſe the Iſraelites to be afflicted, and in the time of their affliction ſtill they ſought vntounto God, Pſal. 107.10.13.Ps 107:10Ps 107:13and cried vntounto him. And this is it the Lord further threatened againſt his people, I will be vntounto Ephraim as a Lion, Hoſ. 5.15.Hos 5:15and as a young Lion vntounto the houſe of Iudah. I, euen I, will teare, and go away, and none ſhall reſcue. I will go and returne to my place, till they acknowledge their offences, and ſeeke my face, for in their afflictions they will ſeeke me early. I might inſtance this truth by diuers the like examples, as that of the Prodigal, Luk. 15.Luke 15who ranne riot a long time till his patrimony was nigh ſpent, and then happie famine, that cauſed him to looke home. Act. 16.27Acts 16:27And that hard-hearted Iayler that neuer thought hee could ſhew cruelty enough p. 167againſt thoſe innocent Lambs of Chriſt, it was the earth-quake that cauſed his ſoule-quake, and happy affliction that brought him home.

Neither is this a thing to bee wondred at, that ſanctified afflictions ſhould produce ſuch excellent effects in Gods people: for,

Firſt, Reaſ. 1 in times of affliction we ſee how hopeleſſe and helpeleſſe all earthly and tranſitory things are. They doe not then profit in the euill day, they then proue but as the Reeds of Egypt, dangerous props to lean vponupon, & then are we forced to goe out of our ſelues, and to ſeeke vntounto God; for ſuch is the vanity of our hearts in times of miſery and diſtreſſe, that wee ſeldome thinke on God or his helpe, vntill all other humane helpe doe faile: So Dauid, Pſal. 142.4.5.Ps 142:4Ps 142:5I looked on my right hand, and behold there was none that would know me, al refuge p. 168failed me, and none cared for my ſoule, then cried I vntounto the Lord, &c.

Secondly, 2the Lord to this end and purpoſe doth ſend affliction vntounto his children, like a wiſe and skilfull Phyſitian, knowing what will worke beſt, and effect the ſoules cure; theſe cauſe the peaceable fruits of righteouſneſſe to all them that are exerciſed thereby.

Seeing then that afflictions are of ſuch excellent vſe to bring men to the ſight of their ſins, Vſe 1 and ſo to repentance for the ſame, what ſhall wee ſay then to thoſe that hauehave beene afflicted, but no way bettered by their afflictions; this is a ſigne of a fearefull induration, and of a hard heart, and ſurely the caſe of ſuch a one many times proues deſperate, for the Lord commonly reſerueth affliction and the rod of correction for the p. 169laſt place, and if that fayle, Ier. 6.Jer 6the cure many times proues hopeleſſe and helpeleſſe; as ſiluer mettall being put into the fire, if nothing come out but droſſe, it is found to be reprobate ſiluer: ſo men that hauehave beene fined in the furnace of affliction, if they be not humbled and brought home by the ſame, theſe will bee found reprobate men, and the Lord will caſt ſuch off as a deſperate people, Eſay 1.Isa 1Wherefore ſhould ye be ſmitten any more? for yee fall away more and more, ſaith the Lord.

Secondly, 2wee hauehave others againe, that whileſt the rod of God is vponupon them, their thoughts are in the ſtocks, they dare not but ſpeake and thinke humbly; as a Rogue, whilſt he is in the ſtocks, ſpeakes faire to the officers, but when he is out, miſcals them againe. How many hauehave wee that p. 170in time of affliction, will confeſſe their ſinnes, cry downe their former euill wayes, and make vowes and couenants with God of new obedience like vntounto Pharaoh, Exod. 10.Exod 10I and my people are ſinfull. But when the rod of God is remoued, and they deliuered, with Pharaoh they returne againe vntounto their old ſins, like the dog vntounto the vomit. Theſe men vſe repentance, as many a man vſeth an old garment, which they put about them in time of a ſhower, but caſt it away againe as ſoone as the weather is faire; or as many of our Papiſts vſe our Churches, when they feare any trouble, they fly thither for ſhelter. Whereas the childe of God being once truely humbled, walkes the more holily and obediently before God for euer after.

Thirdly, 3ſeeing that it is not affliction of it ſelfe, but affliction p. 171ſanctified vntounto a man, that produceth this happy fruit of conuerſion vntounto God. This ſhould teach vsus to be earneſt with God in prayer, eſpecially in times of affliction, that hee would be pleaſed to ſanctifie the ſame vntounto vsus, and to ſecond his corrections with the inward working of his owne ſpirit, whereby we may be moued to lay the ſame to heart, and to bring forth fruits worthy amendment of life.

But the other rebuked him.

The Euangeliſt ſetting out the conuerſion of the penitent Thiefe, ſheweth his behaviour at this time, namely that hee did not onelyonly leaue off his ſtealing as before, but is now exerciſed in the contrary good, rebuking his fellow, and ſeeking by all meanes p. 172poſſible to ſtop him in a courſe of ſinning; and herein will teach vsus,

That vntounto true repentance, Doct. 4 a ceſſation from euill is not ſufficient, To ceaſe from euill is not ſufficient, we muſt doe good. Pſal. 34.13.Ps 34:13but we muſt doe good. In the worke of true repentance, theſe two euer goe together, Depart from euill, and doe good. Dauid there ioyneth theſe both together. Eſay 1.17.Isa 1:17So Eſay the Prophet, Ceaſe to doe euill, learne to doe well. And euen herein doth the Penitent ſhew the truth, and the fruit of his conuerſion, according to that precept of the Apoſtle Paul, Let him that hath ſtolne, Eph. 4.Eph 4ſtealt no more, but let him labour with his hands that which is good. And this truth is further cleared by the practiſe and example of all Gods people, how vile and wretched ſoeuer they were in the time of their ignorance and vnregeneracy, yet being called p. 173and conuerted, hauehave not onelyonly left their former euill wayes, but put in practiſe the contrary vertues. See here the mercy and compaſſion of this poor Penitent, hee is now as rich in mercy and compaſſion towards the poore ſoule of his brother, as euer hee was before full of cruelty; yea, ſuch was his compaſſion towards him, that hee ſeemeth to neglect himſelfe, his preſent paine and miſery that now he ſuffered, and fals to reproue his fellow, makes a hearty acknowledgement of their ſinfulneſſe, and the equitie of that their deſerued puniſhment.

We may ſee this in Paul, Acts 9.Acts 9whoſe conuerſion kept him not onelyonly from perſecuting the Church as in times paſt, but ſet him on work to build vp the wals of that Sion hee had laboured before to pull downe.

p. 174The Taylor, Acts 16.27Acts 16:27of a bloudy, cruell, and mercileſſe tormentor of Paul and Sylas, after the earth-quake and ſoule-quake, that hee came to ſee his ſinne, and to be truely and throughly humbled for the ſame, how pittifull and compaſſionate became hee vntounto them, waſhing their wounds, and intreating them with all kindeneſſe and louc.

This was the whole tenor of the Baptiſts Sermon, Mat. 3.10.Matt 3:10Now is the Axe put to the root of the tree, eueryevery tree that bringeth not forth good fruit, is hewen downe and caſt into the fire. He doth not ſay eueryevery tree that is barren, or that bringeth forth euill fruit, but eueryevery tree that bringeth not forth good fruit.

Meroſh is accurſed, Iudg. 5.23.Judg 5:23why? not for ioyning with the Midianites againſt Iſrael, but becauſe the men of that city came not out to helpe p. 175the people of God. And our Sauiour ſheweth what his manner of proceeding ſhall bee with wicked and vngodly men in the laſt day; he will ſay vntounto them, Mat. 25.Matt 25Come yee bleſſed, &c. not becauſe they did not this or that cuill, but becauſe of this and that particular good, as the feeding of the hungry, the cloathing of the naked, &c. And this is indeed that ſpeciall priuiledge that belongs vntounto all the commandements of God, that where they are propounded negatiuely, they include an affirmatiue duty; and where they bee propounded affirmatiuely, they include likewiſe a negatiue part; and there is a curſe impoſed as well for the breach of the one, as the other. Gods righteous law being violated and broken, as wel by the omiſſion of the good commanded, as by the committing of p. 176the euil condemned. And thus was the Fig-tree accurſed by our Sauiour, not becauſe it brought forth euill fruit, but becauſe it brought not forth good fruit.

And the reaſon hereof may be taken from the nature of grace, Reaſ. 1 and of true conuerſion, which frameth the heart anew, and cauſeth the ſame to bee fruitfull in eueryevery good worke. Mat. 7.Matt 7Doe men gather grapes of thornes, or figs of thiſtles? ſaith our Sauiour; implying that ſo long as the heart is ſinfull and corrupt, all manner of ſinfull and corrupt abhominations ſpring therehence: But when it comes once to be renewed and changed, A good man (ſaith he) out of the good treaſure of his heart, bringeth forth good fruit.

Secondly, 2it is the end of a Chriſtian mans election and vocation, that we ſhould ſhew forth p. 177the power of him that hath called vsus put of darkeneſſe into a maruellous light.Eph. 1.Eph 1

And ſurely this meetes with the vaine conceit that ſo many in the world are poſſeſt withall, Vſe 1 that glory ſo much in their innocent and harmeleſſe conuerſation, they doe no man wrong they ſay, and pay eueryevery man their owne; and vponupon this, men reſt for ſaluation, but alas, this maiſt thou doe, and goe to hell when thou haſt done. The Phariſie was neither Adulterer, nor Drunkard, nor Rayler, Luke 18.Luke 18nor Swearer, and yet far enough from the kingdome of heauen, all this is but a negatiue Chriſtianity, which will not proue a man the childe of God. This Penitent Thiefe did not rayle on Chriſt as the other did, but that was not ſufficient to proue his conuerſion; but wee ſee to the vtmoſt of his p. 178power, he maintaineth Chriſts innocency, and labours to ſtop the current of ſinne in others; few in theſe dayes proceed to this degree of Chriſtianitie: to plead the cauſe of Chriſt againſt all gaine-ſayers, and to ſtand out for the truth, to rebuke others, when they heare them blaſpheme, or any wayes diſhonour God; ſuch cold friends hath Chriſt and his truth now a dayes.

Men thinke they hauehave done enough if they ioyne not with the enemies of the truth, and runne not with others into the ſame exceſſe of riot; but the Lord will iudge him an euill man, that doth no good, and will in the laſt day proceed againſt ſuch. I was hungry and ye fed mee not, naked and yee cloathed mee not, &c. The very omiſſion of that good men might hauehave done, ſhall be brought in in p. 179euidence the laſt day to condemne the wicked. Oh that our eiuill honeſt men (as the world reputes them) would conſider this, & lay this truth to heart, that in their outward ciuill conuerſation they ſhew themſelues but halfe Chriſtians, and if they ioyne not the doing of good, to their abſtaining from enill, they can neuer approue themſelues for ſound Chriſtians before God, nor looke for the reward of the iuſt at laſt.

Secondly, 2if ſuch as abſtaine from euill, yet for want of doing good, ſhall periſh and be damned at the laſt; good Lord in what a miſurable caſe are ſuch men in, that are ſo farre from abſtaining from euill, as that in their whole life and conuerſation they lye wallowing and weltering in all manner of ſmfull, vile, and vaine abhominations! If Theſe things p. 180be done to the greene tree, what ſhall be done to the dry? If the not doing of good ſhall be puniſhed ſo ſeuerely, where ſhall the vngodly and ſinner appeare? Pſal. 50.22.Ps 50:22O conſider this ye that forget God, leſt I teare you in peeces, and there bee none to deliuer you.

And laſt of all, 3this may ſerue to admoniſh eueryevery one in the feare of God, to the practice of well-doing, as that which will yeeld ſound comfort vntounto our owne hearts of our conuerſion; that we are not hypocrites, but ſuch as in whom the worke of grace is truly wrought. This was it that ſupported Iob, againſt his friends accuſation, that charged him for an hypocrite. I was (ſaith he) a Father vntounto the poore, I reſtrained him not of his deſire, Iob 31.16.17.19.20.Job 31:16Job 31:17Job 31:19Job 31:20nor cauſed the eyes of the widdow to faile. I did not eate my morſels p. 181alone, but the fatherleſſe did eate thereof, &c. I ſaw none periſh for want of clothing, nor any poore without couering: But their loynes bleſſed me becauſe they were warmed with the fleece of my ſheepe. So Hezekiah being by the Prophet ſummoned to death, whereunto doth he retire himſelfe now for comfort but to this; his care & conſcience in his life to walke with God: Iſa. 38.Isa 38Remember Lord that I hauehave walked before thee in truth, and with an vpright heart. And neuer let vsus thinke that we hauehave proſited aright in the ſchoole of Chriſt, or as we ſhould, till wee hauehave learned by well-doing to get the affirmatiue part of Chriſtianitie, as well as the negatiue, wherein we ſhall finde true comfort, and approue our ſelues as Chriſtians indeed.

p. 182(But the other rebuked him.)

But was not this Penitent Thiefe guiltie of the ſame fact with the other, Queſt. how could hee then rebuke his fellow? He that rebuketh another, muſt not be guiltie of the ſame ſault himſelfe: For how ſhall hee that hath vncleane hands himſelfe, wipe away the ſpots that are in another mans face?

This Penitent Thiefe though a ſinner, Anſ. yet repenting of his ſin, is accounted no ſinner, and therefore fit to reproue. Ezek. 18.22.23.Ezek 18:22Ezek 18:23If the wicked (ſaith the Lord) will turne from his ſinnes he hath committed, &c. All the tranſgreſsions that he hath done ſhall not be mentioned vntounto him: But in the righteouſneſſe that he hath done he ſhall liue.

And it is ſaid of Ioſias, 2. Kin. 23.25.2 Kgs 23:25that he p. 183firſt returned himſelfe vntounto the Lord, and then cauſed his Subiect… to returne.

Or elſe it may bee anſwered thus. This Penitent thiefe though in other reſpects he were as faulty as the other: yet he was not guiltie of that ſinne of mocking of Chriſt, the which he reproued in his fellow; and ſo in that reſpect was fit to reproue the other. And herein will teach vsus, that

He that rebuketh another muſt not be guiltie of the ſame fault in himſelfe. Doct. 5 He that rebuketh another, muſt not be guilty of the ſame fault himſelfe. Ioh. 8.7. Rom. 2.21. Mat. 7.5.John 8:7Rom 2:21Matt 7:5We muſt caſt the firſt ſtone at our ſelues. Thou that teacheſt another, teacheſt thou not thy ſelfe? Thou hypocrite (ſaith our Sauiour) firſt caſt out the beeme out of thy owne eye, ſo ſhalt thou ſee clearely to plucke out the meat out of thy Brothers eye. Iudah hearing that his daughter in law Thamar was with childe, ſaid, p. 184Let her be burned. Ge. 38.24.But when the pledges, the ſeale, the cloake, and the ſtaffe, were ſhewed, he knew himſelfe faultie, and then, She is more righteous then I. So that he that is guiltie himſelfe, is not fit to cenſure others. In the time of the Law he that had a blemiſh muſt not offer the bread of the Lord. Leu. 21.21.Lev 21:21To ſhew that the Preacher in regard of groſſe ſinnes muſt be vnblameable. It is a dangerous thing to ſentence another to hell for drunkenneſſe, vſury, ſwearing, &c. and yet be guiltie our ſelues in an high nature of the ſame crimes. Surely the Lord will ſay to ſuch at the laſt, as to the euill ſeruant in the Goſpel; O thou euil ſeruant, out of thy owne mouth I condemne thee. Such are their owne Iudges, and the Lords owne mouth, who will proceed againſt them accordingly. Neither is this to be vnderſtood p. 185onelyonly of publicke perſons, ſuch as Magiſtrates and Miniſters are, whoſe functions and callings are to reproue ſinne in others; but euen of priuate men alſo, ſuch as this Penitent Thiefe was, their condemning of the faults of other men redounds vntounto themſelues, and they being guiltie of the ſame, paſſe the ſentence therein vponupon their owne ſoules. Rom. 2.1.Rom 2:1Therefore art thou inexcuſable O man, whatſoeuer thou art that condemneſt, for in that thou condemneſt another, thou condemneſt thy ſelfe, for thou that condenineſt doeſt the ſame things. And as this is the duty of eueryevery man that reproueth another, firſt to looke vntounto himſelfe that he be not guiltie of the ſame fault; So eſpecially are the Miniſters of the Word tied vntounto his duty. Tit. 1.7.Titus 1:7A Biſhop (ſaith Paul) muſt be blameleſſe, p. 186as the Steward of God. And he exhorteth Titus, Tit. 2.7.Titus 2:7in all things to ſhew himſelfe a patterne of good works. Num. 8.6.Num 8:6Thus the Lord in the time of the Law commanded the Leuites ſhould themſelues firſt be cleanſed before they ſerued in the Temple: How much more now in the time of the Goſpell, doth the Lord require this ſanctitie of life in his ſeruants? Now the Reaſons do further cleare the neceſſitie hereof. For,

Firſt, Reaſ. 1 a guiltie conſcience takes off the edge of a reprehenſion we giuegive to others, when our owne conſciences ſhall tell vsus, wee are guiltie of the ſame our ſelues, we cannot ſo boldly, ſo zealouſly, and ſo freely, reprehend ſinne in others that we our ſelues are guilty of. And therefore when Iethre exhorted Moſes his ſonne in law to appoint officers in eueryevery City, p. 187he ſhewed what manner of perſons they ſhould bee, namely, Men fearing God, Exod. 18.21.Exod 18:21and hating couetouſneſſe. For indeed, how could they either reproue or correct that in others, whereof they themſelues were guiltie; neither can the Miniſter, or any other, ſo freely and faithfully reprehend thoſe faults in others, leſt the prouerbe bee returned vponupon them, Phyſitian heale thy ſelfe.Luk. 4.23.Luke 4:23

The ſecond reaſon may bee drawn from the great danger that ſuch men are in, 2of Gods wrath and fearefull vengeance to fall vponupon them. We may ſee this in ſome ſort in Moſes, an holy ſeruant of God, whom the Lord ſent to be a guide and deliuerer of his people: and going downe into Egypt the Lord met him by the way to hauehave ſlaine him; and the reaſon was this, he had not circumciſed his p. 188ſonne Eliazar, according to the commandement. Now the Lord would not hauehave him to circumciſe his Church abroad, that made no reckoning of circumciſing his familie at home. Wo be to them that are offenſiue in life, that lay ſtumbling blockes before the people.

Thirdly, 3ſuch men, eſpecially Miniſters, if they be wicked, do ſeldome any good in their place. For albeit, I confeſſe, the efficacy of the Word and Sacraments depend not vponupon the worthineſſe of the perſon of the Miniſter that diſpenſeth the ſame, but vponupon Gods owne power and promiſe, who doth make his owne ordinance effectuall whenſoeuer, and to whomſoeuer it pleaſeth him. As a meſſenger may deliuer money though he himſelfe hauehave no part in it; ſo may ſuch conuay the p. 189grace of God to others, though they themſelues hauehave no part therein. Yet it cannot be but the wickedneſſe of Elies ſonnes will make the Lords ſacrifices to bee abhorred of the people.1. Sam. 2.17.1 Sam 2:17

This ſhewes then what conformitie doth beſt become the Miniſter of Chriſt, namely, Vſe. when puritie of doctrine and vnblameableneſſe of conuerſation go together. This was taught the Prieſts in the time of the Law, by that Vrim and Thummim, which muſt euer go together. The Apoſtle Peter requireth theſe two things of an Elder, 1. Pet. 5.2.3.1 Pet 5:21 Pet 5:3To feed the flocke of Chriſt, and to be an enſample to the flocke. For then the Lords building goeth on well, when theſe two go hand in hand together. For alas, we ſee that practice preuailes aboue precepts; and examples are more powerfull then p. 190rules, either to the imitation of that is good, or deteſtation of that is euill. Now when thoſe that ſhould ſhine as ſtarres in the Church, ſhall walke inordinately, though they preach the word as Indas did, are neither ſo profitable in the Church, nor ſhall they themſelues eſcape damnation. And therefore let this admoniſh vsus all of what calling or condition ſoeuer, to looke well to our ſelues, and firſt to plucke out the beame out of our owne eye, Mat. 7.5.Matt 7:5that ſuch reprehenſions and admonitions we ſhall vſe towards others, may neither bee retorted with ſhame vponupon our owne heads, 1. Cor. 11.1 Phil. 3.17. 1. The. 1.61 Cor 11:1Phil 3:17Phil 3:1nor proue vnprofitable vntounto our brethren. For how ſhall the people follow their Paſtors, when they make no conſcience to walke before them in the wayes of godlineſſe? Hitherto of the generall Inſtructions.

p. 191Robuked him. Text.

We come now to his reprehenſion, The manifeſtation of his conuerſion,as the ſame is a fruit of his conuerſion; and that appeares in that great care hee had ouer his ſellow, to keepe him from ſinne, 1In rebuking his fellow.and to bring him if it were poſſible to the participation of the ſame grace and mercy that hee himſelfe had receiued. Note wee hence firſt of all,

That it is a true note of a true conuert to ſtop others in a courſe of ſinne, Doct. 1 True note of a true conuert to ſtop others in a courſe of ſinne. Gen. 4.Gen 4eueryevery man ſtands bound aſmuch as in him lyeth to keepe others from ſinne. It was a curſed ſpeech of curſed Cain, Am I my brothers keeper? EueryEvery man is in ſome ſort his brothers keeper. It is the Lords own chargegiuen vntounto his people, Leuit. 19.17.Lev 19:17Thou ſhalt not hate thy brother in thy heart, but thou ſhalt p. 192reproue him. How frequent hauehave the Prophets and the faithfull ſeruants of God of old beene in this duty: Eſay for this cauſe was accounted ſo contentious a man, that nothing in the land could pleaſe him. Ier. 15.10.Jer 15:10So Ieremy, woe is mee that my mother hath borne mee a man of ſtrife. This was likewiſe Ezechiels caſe, an argument of his faithfulneſſe in reprouing of ſinne, that he met with ſo much enuy and hatred from the world.

This care the Lord Ieſus Chriſt himſelfe, the chiefe Shepheard and Biſhop of our ſoules, manifeſted towards his Apoſtle Peter; Luk. 22.31.22.Luke 22:31Luke 22:22Simon, Simon, Sathan hath deſired to winnow thee, but I hauehave prayed for thee that thy faith faile not. And doth likewiſe inioyne him that had receiued ſo great a mercy from Chriſt, that he ſhould ſhew the like mercy to his brethren, p. 193ſaying, Heb. 3.12.13.Heb 3:12Heb 3:13When thou art conuerted, ſtrengthen thy brethren. To this purpoſe ſerueth that of the Apoſtle, Take heed brethren, leſt there bee in any of you an euill heart of vnbeliefe, in departing from the liuing God, but exhort one another daily whileſt it is called to day, leſt any of you bee hardned through the deceitfulneſſe of ſinne. And this is taught by our bleſſed Sauiour, when hee teacheth vsus to pray thus, Mat. 6.Matt 6Leade vsus not into temptation: wherein our Sauiour will teach vsus that it ought to be the care of eueryevery Chriſtian to deſire, to pray for, and by all meanes poſſible, to labour that our brethren be kept from ſinne: and this was Chriſts owne practice in that prayer of his hee made for his Diſciples, Ioh. 17.11. Verſe 15.John 17:11That God would keepe them from euill. I pray not that thou ſhouldeſt take them out of the p. 194world, but that thou wouldeſt keepe them from euill: and indeed the ingemination and doubling of the petition, ſhewes the wonderfull care he had of his people. And to this purpoſe excellent is that of the Apoſtle Saint Iames, Brethren (ſaith he) If any of you doe erre from the truth, Iam. 5.19.20.Jas 5:19Jas 5:20and one conuert him, let him know that hee which conuerteth a ſinner from the error of his way, ſhall ſaue a ſoule from death, and ſhall hide a multitude of ſinnes. There can bee no greater teſtimony of a gratious heart, and that the worke of regeneration and ſound conuerſion is wrought in a man, then by teſtifying his care ouer his brother, to keepe him from ſinne. And on the contrary part, it is a note of a falſe Prophet, and of a graceleſſe heart, to winke at the ſinnes of others. Thy Prophets hauehave looked out vain p. 195Lam 2.14.Lam 2:14and fooliſh things for thee, they hauehave not diſcouered thine iniquities, to turne away thy captiuity.

But the reaſons will make it more cleare. Reaſ. 1

Firſt, they are our brethren, this may be one forcible reaſon to perſwade vsus to the practiſe of this duty, to ſtop them in their courſe of ſinning. They are our brethren, and they are in ſome ſort committed to our keeping, and if wee ſhall ſuffer them to ſinne without rebuke or reprehenſion, inſomuch that they periſh, the Lord will ſay to vsus, as ſometimes he ſaid to Cain, where is thy brother? Gen. 4.10.Gen 4:10when it will be in vaine for vsus to poſt off the matter with am I my brothers keeper? for the Lord for this ſinne will proceed againſt vsus as hee did againſt Cain, What haſt thou done? The voyce of thy Brothers bloud cryeth vntounto mee from the earth: p. 196When it ſhall be in vaine for any man to pleade, they neuer offered violence to the liues of their brethren, ſince they neuer ſought to ſtop and reſtraine them in their ſinfull courſes, but ſuffered them to goe on in all manner of ſinnes, without reprehenſion.

Acceſſories by the law, are as deepe wee ſay in the ſinne, as the principall, yea, and many times ſuffer with the malefactor: thus is it with ſinne, ſo dangerous a thing it is to be ſilent at the committing thereof.

Secondly, 2Saint Iames addeth two other moſt excellent motiues or reaſons to perſwade vntounto this duty, Iam. 5.20.Jas 5:20Hereby we ſhall ſaue a ſoule, and coner a multitude of ſinnes. Then the which, what more noble or honourable ſeruice can a Chriſtian perform either towards God or man.

p. 197Firſt, to ſaue a ſoule, Luke 15.Luke 15the very Angels reioyce at the conuerſion of a ſinner; the promiſe is, that ſuch a one ſhall ſhine as the ſtarres in the firmament, Dan. 12.3.Dan 12:3and indeed this is ſuch a worke whereunto all the faithfull muſt addict themſelues, according to that meaſure of grace giuen them, and that petition we put vp daily, Thy kingdome come. When wee ſhall labour to bee inſtruments to inlarge that kingdome of the Lord Ieſus, and bring others from ſinne, to God, otherwiſe indeed wee doe but mocke God, like as if a husbandman ſhould pray, GiueGive vsus this day our daily bread, and neuer ſet his hand to the plough, nor caſt his ſeede into the ground.

Againe, what a bleſſed thing is it to helpe to couer ſinne, yea, a multitude of ſinnes, which thoſe ſhall doe, that are any wayes a p. 198meanes to bring others to the ſight of their ſinnes, and to repentance for the ſame: for alas, ſuch is the policy of Sathan, and ſuch is the corruption of eueryevery mans heart by nature, that they ſeeke by all meanes poſſible to couer their ſinnes. But how? euen as Adam his nakedneſſe, with fig-leaues, that can neuer ſhelter them from Gods wrath. So eueryevery man ſeeketh ſomething or other to couer his ſinnes, but the beſt way to hauehave ſinne couered, is firſt to vncouer them. Ier. 31.18.Jer 31:18After I was conuerted, I ſmote vponupon my thigh, ſaith Ephraim; Pſal. 51.3.Ps 51:3ſo Dauid, My ſins are euer before mee, and what followed, Againſt thee onelyonly hauehave I ſinned. Happy man Nathan that did ſo vncouer ſinne, that GOD might couer them.

Thirdly, 3eueryevery Chriſtian muſt make conſcience of this duty, to p. 199ſtop others in a courſe of ſinne in regard of himſelfe, leſt hee bring vponupon his owne head the ſinnes of other men. Now eueryevery man hath enough to anſwer for of his owne, though hee become not guiltie of other mens ſinnes.

But how may a man be charged with the ſins of others? Queſt.

This is done three wayes, in

Heart.

Word.

Deede.

Firſt, in heart, Anſw. How many wayes a man becomes guilty of the ſins of other men.and that three wayes. Firſt, when though hee neither commit the euill himſelfe, nor approue of the ſame being committed by others, yet if hee mourne not in his heart for the ſame ſinne, 1In heart.to ſee how God is diſhonoured, and how greatly the ſoule of the offender is indangered, hee becomes guiltie of this ſinne. This was the fault of the Corinthians, for the which Paul p. 200reproues them, who when they ſaw the inceſtuous perſon, who had ſinned ſo fouly, they ſorrowed not, nor grieued as they ought for that ſinne. Pſal. 119.136.Ps 119:136A contrary example we hauehave in Dauid, My eyes guſh out with water, becauſe men keepe not thy law: and of righteous Lot, whoſe righteous ſoule was grieued at the abhominations of the filthy Sodomites.

Secondly, 2when though a man neither doth or ſaith any euill himſelfe, yet ſecretly in his heart approueth of the cuill of another: This was Pauls ſinne before his conuerſion, hee caſt no ſtone at Stephen himſelfe, yet he conſented vntounto his death, as himſelfe confeſſed, Acts 7.58. Acts 22.20Acts 7:58Acts 22:20and held the cloathes of them that did ſtone him, and in this regard was guiltie of his death.

Thirdly, 3by conniuence, ſilence, or indulgence, when a man ſhall p. 201ſuffer ſinne and the ſinner to paſſe without reproofe. And thus was Eli faultie in not puniſhing his ſonnes, for which ſinne the Lord puniſhed him. And thus offendeth the Miniſter in not reprouing the ſinnes of thoſe, ouer whom the Lord hath ſet him, and ſo likewiſe the Magiſtrate in not puniſhing offenders vnderunder him. Yea, Eze. 3.17.Ezek 3:17and this is the ſinne of all ſuch as can with patience heare the Lord diſhonoured, his Name blaſphemed, his Sabbaths prophaned, and all manner of impiety committed, Act. 18.15 16.Acts 18:15without any reproofe at all, like vntounto Gallio, will not trouble themſelues about ſuch things, whereas the Lord doth require this at the hands of eueryevery Chriſtian, that hauehave themſelues obtained mercy by admonition, exhortation, reprehenſion, and by all other helps and meanes, to ſhew mercy p. 202to others to ſtoppe them in the courſe of ſinne.

Secondly, 2In word.a man may be guiltie of the ſinnes of other men in word, and that three wayes.

Firſt, 12 Sam. 11.15. Mar. 6.29.2 Sam 11:15Mark 6:29by counſelling another to euill, and thus became Dauid a murtherer by the letter he ſent vntounto Ioab in the matter of Vrich; and thus the mother of the Damſell became guiltie of the Baptiſts death, by councelling her daughter to require his head.

Secondly, 2by defending of ſin, or iuſtifying the euill of another, and thus are many Lawyers partakers of the euill of their clients, who for lucre ſake, Luk. 11.40.Luke 11:40will ſpeake good of euill, and iuſtifie the wicked for a reward: in which regard it were well with them, they were as lame of their tongues, as Mephiboſheth of his legs.Eſay 5.20.Isa 5:20

Thirdly, by applauding another p. 203in euill, and ſoothing them vp in their ſinnes, againſt whom there is a curſe gone out from God, Eze. 13.18Ezek 13:18Woe vntounto them that ſow pillowes vnderunder mens arme-holes.

And laſtly, 3a man becomes guilty of other mens ſinnes, In Deed.in Deed, and that two wayes.

Firſt, when albeit they be not the immediate inſtrument in ſin, 1yet hauehave a part and ſhare in the euill done; and thus all receiuers of ſuch goods as they know or ſuſpect to be ſtolne, are partakers with theeues in their ſinne, and ſo by the law are iudged.

Secondly, 2Pſal. 50.21Ps 50:21when a man ſhall familiarly conuerſe with ſuch as are knowne to bee notoriouſly wicked, ſuch receiue no ſmall incouragement to goe on in their ſinfull courſe, when notwithſtanding all their abhominations, they are not reiected of others.

p. 204But the Lord ſaith vntounto the Prophet, Obiect. 1 Ezek. 3.17.Ezek 3:17Sonne of man, I hauehave made thee a watchman, and thou ſhalt warne the people from me. It ſeemes there that it is peculiar vntounto the office of the Miniſter, to admoniſh and reproue others. And we know it is the exhortation of the Apoſtle, Let eueryevery man abide in the ſame calling wherein he was called. Heb. 13.17Heb 13:17And againe, They watch for your ſoules as they that muſt giuegive account vntounto God. What then hauehave priuate men to do with reprouing others for ſinne?

To teach and preach publikely in the Church is the peculiar office of the Miniſter, Reſp. and thoſe whom the Lord hath fitted for that worke; but this doth no whit hinder priuate exhortation, and admonition of priuate men, as God ſhall offer occaſion, yea this libertie they hauehave to ſpeake p. 205euen to their Miniſter himſelfe in priuate, as Paul ſpeaketh vntounto the Goloſſians, Say ye to Archippus, take heed to thy Miniſtery to fulfill it.

But is eueryevery man to be rebuked at all times that deſerueth rebuke? Queſt.

No, Rebuke not a ſcorner, Anſw. ſaith Solomon, or a drunkard, when the wine is in his head. 1. Sam. 25.1 Sam 25Abigal would not tell Nabal of his drunkenneſſe then, eueryevery time is not ſit, a man muſt obſerue the fitteſt time, and watch his opportunity.

Now this impenitent Thiefe was a dying, this was a fit time for his fellow to reproue him, and for him to receiue a rebuke, or elſe neuer.

There is a time for all things, Eccl. 2.Eccl 2ſaith Solomon, and a word ſpoken in due time is like an Apple of p. 206gold, and picture of ſiluer. Chriſt choſe the fitteſt time to teach the people, and to do good, and that in the Synagogue vponupon the Sabbath. Act 9.31.Acts 9:31So the Church hauing peace did then ediſie themſelues. And indeed the children of this world are wiſer in their generation then the children of light. Potiphars wiſe choſe the ſitteſt time to prouoke Ioſeph to luſt, Gen. 39.11Gen 39:11Ioſeph was alone in the houſe. Eſau chuſed the fitteſt time to be reuenged on his brother: The dayes of mourning for my father will hauehave an end, and then I will kill my brother. In the affaires of this life, men are wiſe to take the fitteſt opportunitie. The Crabſiſh deſiring to feede on the Oyſter, cannot perforce open the ſhell, therefore watcheth opportunitie till the oyſter openeth himſelfe againſt the Sunne, and then putteth in his claw. This p. 207wiſedome ought to bee in euerie Chriſtian to take the fitteſt opportunitie to the doing of good.

But he is my ſuperiour whom I heare ſweare, Obiect. 2 and blaſpheme the name of God, or otherwiſe ſinne, what hauehave I to doe with ſuch a one?

Indeed I grant there may be a prepoſterous zeale and boldneſſe in man, Reſp. that is rather to bee condemned then commended: therefore inferiours muſt know that it is their part rather to aduiſe, then reproue; to aduertiſe, See Mr. Lapthorne his ſpirituall Almes.then to reprehend their ſuperiours, leſt they paſſing the bonds of their calling, do iuſtly exaſperate them againſt them; for as Magiſtrates, Miniſters, parents, and maſters, by Gods ordinance are to rebuke, reprehend, and puniſh; So Subiects, people, children, and ſeruants by the ſame rule are to aduiſe and p. 208aduertiſe: And thus did the ſeruants of Iob deale with their maſter, Iob 31.Job 31and Iob ſaith, that he durſt not contemne the aduiſe of his ſeruant, or maid, when they contended with him. A reproofe to ſuch muſt be vſed as a ſowre pill couered ouer with ſugar, that it may the more eaſily be taken downe: Brethren (ſaith the Apoſtle) if any man be ouertaken with a fault, Gal. 6.1.Gal 6:1ye which are ſpirituall, reſtore ſuch a one in the ſpirit of meekneſſe, conſidering thy ſelfe, leſt thou alſo be tempted. foreignA metaphor, as the originall ſignifieth, borrowed from Surgeons, which with a ſleight of hand put a ſhattered bone into its place, before the partie be almoſt ware of it.

This ſerues for the iuſt reproofe of thoſe that can ſee men runne a licentious courſe, Vſe 1 and neuer ſeeke to reclaime them; that can heare p. 209others ſweare and blaſpheme the name of God, raile vponupon Miniſters, and ſpeake euill of the good way of righteouſneſſe, without any zeale for God, or compaſſion to the ſoules of their brethren. Many there be that will neuer rebuke ſinne in their brethren, vntill God reuenge it from heauen, whereas if they had met with due reprehenſion of their faults, they might haply hauehave been brought to repentance, and ſo hauehave preuented thoſe plagues.

Or if men doe ſpeake of the ſinnes of others, it is behind their backs in the moſt vildeſt and diſgracefulleſt manner that may be. Theſe rather ſhew themſelues to be of the generation of curſed Cham, that vncouered the nakedneſſe of his father, then of Gods people that mourne for the ſinnes of others, and in brotherly louelove p. 210ſeeke by all meanes poſſible, to recouer them into the ſtate of grace. No doubt it pierced this Penitent Thiefe to the heart, to heare him blaſpheme and raile on Chriſt, he can by no meanes beare it. But howſoeuer his owne griefe was great, and paine grieuous, he ſeemeth to neglect all, and falleth to the rebuking of his fellow, ſinning againſt God; this will a grations heart do. And wo to that man that can with patience heare God diſhonoured, that is not affected with the ſinnes of other men, ſuch are farre enough from the worke of grace and conuerſion, and from that Chriſtian compaſſion that ought to be in vsus towards others, to ſaue a ſoule, to couer a multitude of ſinnes, or to free themſelues from the ſinnes of other men.

Secondly, 2this may ſerue to p. 211admoniſh eueryevery one in the feare of God to make conſcience of this duty, that we admoniſh one another, and ſeeke to conuert one another from going aſtray, this is the trueſt teſtimonie of louelove, we can ſhew to others. For indeed no man loueth naturally, that doth not louelove ſpiritually; for by how much the more excellent the ſoule is aboue the body, by ſo much the more excellent is the louelove to it, aboue that of the body. And indeed this will be a ſound witneſſe vntounto our hearts, of our louelove towards others, in that wee hauehave admoniſhed our brethren, and ſought by all meanes poſſible to recouer them from their ſinfull waies. It ſhall be a pretious balme that ſhall not breake their heads. Neither may theſe thoughts hinder vsus that we hauehave no hope to preuaile by our admonitions and p. 212reprehenſions, this we are not ſo much to looke after, as the conſcionable diſcharge of our owne duty. And thus farre we are ſure we ſhall glorifie God, to be witneſſes of his word and truth; when the wicked in the laſt day ſhall be put to ſilence, not being able to plead ignorance, or that they had no warning.

And let vsus know that the Spirit of God bloweth where it liſteth, and the Lord can euen of Lyons, Tygers, and Cockatrices, make at his pleaſure to become the ſheepe of Chriſt: of Abraham an Idolater, he can make the Father of the faithfull; of bloudie and barbarous Manaſſes, he can make an humble Conuert; and of a perſecuting Saul, he can make a painfull preaching Paul: and of a lewd graceleſſe Theefe, an holy confeſſour. Let none therefore be p. 213diſcouraged, becauſe of the lewdneſſe of the perſon, ſeeing the Lord is able, and many times doth call home of the ſinfulleſt of men.

And laſt of all, 3this may ſerue to admoniſh eueryevery man in the feare of God, Heb. 13.22Heb 13:22To ſuffer the word of exhortation, and to labour to keepe vnderunder all repining thought and euill diſpoſition that is in their hearts, which bewray themſelues neuer more, then when they are admoniſhed or reproued for ſinne; and doubtleſſe Sathan himſelfe bloweth the coales, knowing that it is an excellent meanes to recouer a ſinner out of his power. O how hardly is a reproofe digeſted by a naturall man, that hath not the worke of grace in him! It is found often true which Solomon ſaith, Reproue a ſcorner and he will hate thee. A ſharp reproofe p. 214is more hardly digeſted then the bittereſt pill; men would not be diſturbed in their ſinfull courſes. But if the Lord louelove thee, he will ſend thee one faithfull friend or other to reproue thee. And ſurely it is a fearefull thing, and a ſigne that God hath caſt off ſuch a ſoul his care, and that hee intends to glorifie himſelfe in the deſtruction of ſuch a one, that is ſuffered to go on in ſinne without controllment.

Let the righteous ſmite mee friendly (ſaith Dauid) and reproue me. And well fare that heart that can ſo willingly ſuffer a reproofe. The ſweeteſt meats are not alwayes the wholeſomeſt, neither are the ſharpeſt reproofes worſt for the ſoule. Hee is a miſerable man that if his neighbour ſhall tell him of his enemies purpoſe to kill him, ſhould hate him for his p. 215paines; much more wretched and miſerable is the caſe of that man, that being put in minde of the danger of ſinne, how his ſoule is like to be made a prey vntounto Sathan, will requite this warning with diſpleaſure. Let vsus not bee ſuch ſpirituall fooles, Pro. 13.24.Prov 13:24Hee hateth his ſonne, that ſpareth the rod, ſaith Salomon. The beſt kindeneſſe is to ſmite while there is hope, and to reproue betimes ere it bee too late.

But the other rebuked him. Text.

Here wee hauehave a true patterne of a true penitent, and looke what affection and diſpoſition is here wrought in the heart of this Penitent towards his fellow, the ſame affection & diſpoſition is wrought in ſome meaſure in all thoſe, to whom the Lord hath vouchſafed p. 216the like grace. Now his care is manifeſted towards his fellow in this, to bring him if it were poſſible to the ſight of his ſins, and to repentance for the ſame. And herein will teach vsus,

That true repentance and conuerſion vntounto God, Doct. 2 A true Conuert deſires that others may partake of the ſame gracebegets in the heart of a godly man, a deſire of the like grace towards others. There is no one truth more apparent throughout the whole Scriptures, then this. How Gods people being themſelues conuerted, and hauing this grace giuen them to repent and beleeue, hauehave endeuored to bring others to the knowledge of the truth likewiſe. Thus the faithfull in the Primitiue time of the Church, hauing taſted themſelues, and ſeene how gratious the Lord is, they prouoke others to imbrace the ſame grace, together with themſelues. p. 217Come (ſay they) let vsus goe vp to the mountaines of the Lord. Eſay 2.3.Isa 2:3A true conuert cannot but proclaim the goodneſſe of God vntounto others. Come (ſaith Dauid) and I will ſhew you what God hath done for my ſoule. Pſal. 66.16Ps 66:16Gods grace is like fire in the bones, as ſaith the Prophet. His Word was in my heart as a burning fire ſhut vp in my bones, Ier. 20.9.Jer 20:9and I was weary of forbearing, and I could not ſtay. Chriſt forbade the two blinde men in the Goſpell that were cured of their blindeneſſe, ſtraightly that they ſhould tell no man; but what ſaith the Text, When they were departed, Mat. 9.30.31.Matt 9:30Matt 9:31they ſpred abroad his fame in all that country; They could not for their liues conceale it: ſo Andrew when hee had found Chriſt, hee had no reſt till he had acquainted Peter. The like wee may ſee in Philip towards Nathaniel; Ioh. 1.41. Verſe 45.John 1:41wee p. 218may ſee this in Dauid, who hauing petitioned the Lord in this wiſe, Pſal. 51.12.13.Ps 51:12Ps 51:13Make mee to heare the voyce of ioy and gladneſſe, &c. what followeth, Then will I teach thy waies vntounto the wicked, and ſinners ſhall be conuerted vntounto thee. The woman of Samaria leaues her pot behinde her, Io. 4.28.John 4:28and runs into the town, that as ſhee had receiued Chriſt, ſhe might bring the tidings of ioy to her neighbours, to prouoke them alſo to ſee and to heare Chriſt.

And what might be the reaſon wherefore Matthew the Publican inuited ſo many to his houſe when Chriſt was to come thither? Luk. 5.29.Luke 5:29no queſtion he had this good intent therein, that they alſo that came thither, might reape ſome good by Chriſt.

Theſe are thoſe riuers of waters our Sauiour prophecyed of, Io…. 7.37.that p. 219ſhould flow from the bellies of true beleeuers, euen to the refreſhing of the dry and barren hearts of others, to cauſe them to bring forth alſo the fruits of righteouſneſſe. This will grace doe.

Wee may ſee this likewiſe in Oneſimus, whom Paul ſent backe vntounto his Maſter Philemon with this teſtimony, that howſoeuer in times paſt, that is, before his conuerſion, he was vnprofitable, yet now ſaith Paul, is profitable to thee and me.

No Vſurer is more forward to put out his money, as it commeth into his hand, for an increaſe, as is the childe of God to improue the grace receiued for the good of others. And it muſt needs be ſo,

Firſt, in regard of the nature and propertie of grace it ſelfe, which is of a generatiue nature, p. 220producing grace; this Talent cannot bee hid or kept cloſe in the heart without profit or increaſe. Indeed the common gifts of the ſpirit, ſuch as are giuen many times to the wicked themſelues, theſe are not ſo profitable, becauſe they are but common gifts; but where the ſanctified graces of Gods ſpirit are, They are (ſaith the Apoſtle) giuen to edifie withall, and theſe are neuer idle nor vnprofitable in the heart of a true beleeuer. As none are more deſirous of wealth then the rich, ſo they that hauehave grace, are euer ſeeking for a further increaſe thereof.

Secondly, 2the godly know right well that the gifts and graces of the ſpirit are giuen to the ſame end: viz. that the body of Chriſt might be edified; hence is it that the Lord Ieſus doth ſo ſtraightly inioyne Peter, When p. 221thou art conuerted, Luk. 21.32 1 Pet, 4.10Luke 21:32ſtrengthen thy brethren; and againe, Let eueryevery one as he hath receiued a gift, miniſter the ſame one vntounto another, as good diſpoſers of the graces of God. And indeed God doth neuer giuegive to any of his ſeruants any ſpirituall grace, for his owne priuate benefit alone, but that hee might be a good Steward and Diſpoſer of the grace of God, for the good of others. And hence is it that the Apoſtle concludeth of the grace beſtowed vponupon him, 2 Cor. 1.4.2 Cor 1:4that God had comforted him, that hee might comfort others with the ſame comfort.

Thirdly, there is no ſeruice that a Chriſtian can doe in the Church, that hath the like promiſe of recompence or reward, as that which extendeth to the ſoules of men. Let him know that he that hath conuerted his brother, p. 222Iam. 5.20.Jas 5:20hath ſaued a ſoule from death, and ſhall hide a multitude of ſins, and againe, Dan 12.3.Dan 12:3They that turne many to righteouſneſſe, ſhall ſhine as the ſtarres for euer and euer. The mercies that men ſhall ſhew here vntounto the bodies of the Saints, ſhall bring with them a ſure reward. He that ſhall giuegive but a cup of cold water vntounto a Diſciple, Luke 10.Luke 10in the name of a Diſciple, ſhal not loſe his reward. How much more ſhall the feeding and refreſhing of hunger-ſtarued ſoules with the bread of life, that are ready to periſh, be plentifully rewarded with him?

Seeing then that where there is the worke of grace and true conuerſion, Vſe 1 ſuch labour by all meanes poſſible to bring others into that happy condition with themſelues. This may ſerue for matter of tryall and examination of the work of grace in our ſelues. p. 223Would we hauehave the comfort of our owne conuerſion and repentance, doe but queſtion thy owne heart how thou ſtandeſt affected towards thoſe thouſands in Iſrael, that yet are held in miſerable bondage vnderunder Sathan, & power of darkeneſſe, wallowing in the bloud of their owne ſoules. Canſt thou mourne for theſe as Samuel did for Saul? doſt thou pittie them in their ſpirituall miſeries, and doe thy bowels earne within thee towards ſuch? And doſt thou labour to the vtmoſt of thy power and according to thy calling, to bring home thoſe that goe aſtray, to the knowledge of the truth? doſt thou take all opportunities that are offered vntounto thee, by admonition, inſtruction, and reprehenſion, to ſet forward the Lords worke herein? Surely there cannot be a more certaine note of the p. 224truth of grace in thy heart, and of thy owne conuerſion, then this: When thou art conuerted, (ſaith our Sauiour to Peter) Strengthen thy brethren. No man can truely deſire and indeuer the ſpirituall good of another, that hath not taſted of the work firſt in himſelfe. But if on the contrary part, vponupon this examination thou findeſt that there is in thee no touch at all of griefe for the ſins of other men, thou layeſt not their miſeries to heart: the horrible ſinnes of the times, ſuch as are whordome, pride, drunkenneſſe, ſwearing, prophanation of the Sabbath, &c. Theſe things doe no whit affect thee nor trouble thee, ſurely thou haſt cauſe to mourne in ſecret, and to be humbled for the hardneſſe of thy owne heart, for as yet the worke of grace is not wrought in thee, for if it were, it would p. 225manifeſt in this, to labour the ſpirituall good of others.

Do… but conſider the truth of this poynt in the example of this Penitent Theefe, that had the leaſt time that euer we read of, or heard of, to manifeſt the fruits of his repentance in, and we ſhall ſee that howſoeuer his time was ſhort, and he was now to minde the euerlaſting welfare of his ſoule, yet hee is not vnmindfull of the ſpirituall miſery of the ſoule of his Brother, by rebuking him for his blaſphemy, by putting him in minde of his ſinne, and the equitie of that his deſerued puniſhment, that was now inflicted vponupon him, and all to this end, if it were poſſible, that his heart might bee touched with ſome remorſe for ſinne, and hee be brought to repentance for the ſame. There is no grace in that heart that doth not indeuer p. 226this in ſome meaſure of life.

Secondly, 2if their caſe be miſerable that doe not compaſſionate others in their ſpirituall miſcries, what ſhall wee ſay of thoſe that with Simeon and Leui, are brethren in iniquitie, that prouoke one another, come let vsus caſt in our lots together: that are Sathans ſpokeſmen, and ſolicitors to draw men into ſinne. And thoſe againe that are ſo farre from labouring the ſpirituall good of others, as Iſmael-like, by reproches and diſgraces, lay ſtumbling blocks in the way of others, to hinder them in their Chriſtian courſes, like the Scribes and Phariſies, againſt whom our Sauiour pronounceth a woe, becauſe they entred not into the kingdome of God themſelues, nor ſuffered thoſe that would.

And laſt of all, this may prouoke p. 227all vntounto this duty, and to labour to approue the truth of their owne conuerſion, by labouring to be inſtruments of the ſpirituall good of others. And this duty reſts vponupon all, Reu. 1.6.Rev 1:6for we are all a kingdome of Prieſts, and hauehave receiued a holy accomptment of the Father. So eſpecially, the Miniſters of the Word, whoſe ſacred calling cals for this duty, they are in a ſpeciall manner to looke vntounto it; they are to preach the Word in ſeaſon and out of ſeaſon. 2 Tim. 4.2.2 Tim 4:2Sow thy ſeede (ſaith Salomon) in the morning, and let not thy hand reſt in the euening, for thou knoweſt not which ſhall proſper: God calleth not all at the ſame houre, but ſome at one time, and ſome at another; neither doth hee make the Word effectuall at all times at the firſt hearing, for the ſtrong man armed will not quickly leaue his p. 228Luke 11.Luke 11poſſeſſion. But many liue long vnderunder the miniſtery of the ſame, before they beleeue and imbrace it, yet at the laſt God toucheth the hearts of many, to attend and to be ſaued. What though they doe not finde that comfortable returne of their labours: are not ſome to lay the foundation, and others to raiſe vp the building? Is not the Word to be the ſauour of death to ſome, as it is to be the ſweet ſauour of life to other-ſome? Is not their reward with the Lord, Eſa. 49.4.5Isa 49:4Isa 49:5and their recompence with their God? And vntounto this day muſt Parents and Maſters be prouoked to ſet forward the Lords worke, by the conſcionable performance of Oeconomicall duties, they muſt bee helpefull vntounto the Miniſter this way; it is not enough for them to bring their people to Church, and to caſt them off ſo p. 229vntounto the Miniſter, his burthen is too great if thou helpe not. The Apoſtle cals Philemon, Phil. 1.Phil 1his fellow labourer: no doubt it was in regard he ſo fitted and prepared his family for Pauls miniſtery. And for this, many of Gods worthy ſeruants are highly commended in the Word, as Abraham, Gen. 18. Ieſh, 24. Acts 10.Gen 18Acts 10Ioſuah, Cornelius. The Parent and Maſter is as ſtraightly charged with their families, as the Miniſter with the congregation: and if any vnderunder them doe dye for want of inſtruction, the Lord will require the bloud of ſuch a one at their hands.