examples for the further clearing of this truth How many miseries did the Israelites go vnder and that for the space of foure hundred and thirtie yeares yet at last the Lord gaue them rest in the promised Canaan How long was Dauid persecuted before he came to the kingdome and after yet at last the Lord gaue him rest Againe how sore were his inward feares and terrours by reason of sinne yet at the last filled with comfort How dealt the Lord with Iob both in respect of his outward man and temporall estate of a great Prince the Lord brought him to the dunghill And for his soule doth hee not often complaine that God Had set him as a But to shoote at And that the Arrowes of the Almighty had drunke vp his spirits yet at last dyed peaceably And there is reason for it Reas 1 First the Lords owne promise Call vpon mee in the time of thy trouble Psal 50.15 and I will heare thee and deliuer thee Which promise of his the Lord hath euer made good from time to time putting an end at last vnto the miseries of his seruants and giuing them rest and in this regard there is nothing in all the world more sure and certaine then the good successe of the hope of Christians it neuer misseth of that it aymeth at for their hope which is the Anchor of the soule hath faith for the ground of it Rom. 5.5 whereupon it fasteneth it selfe And further Gods truth and faithfulnesse to assure them of the truth thereof Secondly it is God that inclineth Reas 2 the heart to seeke him and causeth the soule so to hunger and thirst after him All which are cleare demonstrations that the Lord hath a purpose to giue them comfort at last Vpon this verie ground Dauid concludeth the helpe and deliuerance of Gods people in distresse Psal 10.17 Lord saith he thou hearest the desire of the poore thou preparest their heart and thine eare inclineth thereunto Thirdly God delaying to helpe his seruants by and by in time of miserie and distresse doth prouoke them to pray so much the more earnestly and frequently vnto him drawing away the heart from the world and causing the soule to haue the more secret communion with the Almightie and so must needs bring comfort in the end Vse 1 Seeing then that those that seeke vnto God and wait vpon him shall haue comfort in the end as we see in this poore Penitent here This may serue then in the first place to stay the godly in the time of their sorest trials not to despaire not to murmure repine and complaine as if their case were desperate For in due time they shall reape if they faint not What though for a time they beare the burthen and the heate of the day when the Euening commeth they shall not misse of their reward and then they shall see and acknowledge with the Apostle Luk. 21.18 That these light and momentany afflictions which are but for a season shall bring with them an eternall recompence of reward In the meane time let vs possesse our soules in patience tarrie the Lords leasure and waite vpon him our labour shall not bee in vaine in the Lord. After all the boysterous stormes in this life wrestlings against sinne Sathan and our owne corruptions and against malitious and wick d men Deliuerance will come and the godly shall find it most true in the end that they that waite vpon him shall not bee ashamed Vse 2 Secondly it may serue to admonish vs that we take heed that we do not preuent the Lord and forestall that comfortable issue we might haue of our miseries and afflictions either by not seeking of him when miserie is vpon vs or by vnlawfull wayes and means to seeke to come out of them This is indeed to rob God of that honour that is due vnto him in waiting for his helpe and our selues of that comfort wee might otherwise haue of a seasonable deliuerance if we had sought and waited vpon him Thou shalt be with me That is with the soul of Christ for his body went from the crosse to the graue q. d. Since thou hast confessed my name and desirest principally the fruition of mee thou shalt be satisfied in the thing thou desirest Thou shalt be with me Note hence That the soules of the faithfull Doct. 2 after this life haue the fruition of Christ The souls of the faithfull in death are gathered to Christ and are gathered vnto him So soone as the soule goeth out of the body it goeth immediately to heauen or hell The Scripture maketh mention but of two wayes the broad and the narrow and these leade but vnto two places either to endlesse blisse or into Euerlasting torment there is a Paradise you see here for the Penitent Luk. 23.43 or an Abrahams bosome for a Lazarus And there is again a Gulfe of hell for the Glutton Luk. 16. or Euerlasting torment for the Impenitent No third place can bee found in all the Scripture So Paul I desire to be dissolued Phil. 1.23 and to be with Christ The faithfull can bee no sooner dissolued or their soules set at libertie but they are gathered vnto Christ As for the wicked with Iudas they go to their owne place Act. 1. that is to Hell out of which there is no redemption Reas And it must needs be so in regard that Christ is the head of beleeuers and they are his body yea euery true beleeuer is a member of this body Now it is impossible that the head should be glorified but the members must needs participate with the same glory together with the head This Christ prayeth for of his Father Ioh. 17.24 Father I will that those thou hast giuen me be with mee where I am that they may behold my glory which thou hast giuen me Vse 1 This meereth with the doctrine of Purgatory so much vrged and pressed by the Church of Rome as the most gainfullest doctrine of their Church It is wonderfull to see how the great Rabbâ—â—s of that Church are troubled about this fire of Purgatory both what it is where it is how long it shall burne the conditions of those persons that shall haue that fauour to come into it and the like some holding one thing some another Some hold it to be Saint Patrickes hole in Ireland some Etna that Mountaine in Sicily that burneth continually or in the Popes Kitchin they should say where there is indeed a true fire maintained daily by the Fees that come in by that imaginarie fire But what shall I say it is a doctrine that as it hath no footing at all out of the word of God so were the Primitiue Fathers themselues either strangers vnto it or doubtfull of it Aug. de Ciuit Dei lib. 21. Ch. 26. Augustine who liued foure hundred yeares after Christ plainly sheweth that in his time it was not receiued Tertium locum penitus
And indeed the wrath of God for the sins of the world lay so heauy vpon him as that it pierced his very soule For had Christ suffred onely in body then had he onely ouercome a bodily death then were our estate most miserable But our sinnes hauing deserued not onely a bodily death but euen the second death the death of body and soule it was therefore necessarie that Christ should satisfie the wrath and Iustice of his Father for both And indeed whence was it thaâ— when that his bitter death approched he began to be so sorrowfull and heauie whence was it that he said vnto his disciples My soule is heauy c. whence was it that he fell so often vpon his face and prayed Father if it be possible let this cup passe from me Whence was it that an Angell was faine to come from heauen to comfort him Whence was it that he prayed groueling his face to the earth wheÌ„ his sweat was drops of bloud trickling downe to the ground Whence I say was all this but from those bitter pangs that he felt in his soule his soule being made an offering for sinne But how could God be iust in Quest 1 punishing an innocent for the nocent We must consider Christ in his sufferings not as a debtor Answ but as a suretie and a pledge betwixt God and vs who had vndertaken for vs Therefore he suffered not as guiltie in himselfe but personating vs that were guiltie Now it stands with the course of Iustice to lay the debtors action vpon the Suretie especially being willing and able to satisfie the same Quest 2 But Christs death was short and but for a little time and the sinnes of mankinde deserued an euerlasting punishment how then could this finite death of Christ answer for such an infinite debt Answ This proceeds from the dignitie and worth of the person that doth suffer and that is the Lord Iesus Christ himselfe in respect of his Humanitie which was more then if all mankinde vnto the end of the world should haue suffered the wrath of God in Hell for euer Seeing then that Christ was Vse 1 thus to vndergo this accursed death to free all the elect from the curse of the Law and death This shewes first of all the miserie of euery wicked man and impenitent sinner that is not reconciled vnto God in Iesus Christ that hath no part nor portion in Christs sufferings against whom the Law is yet in force To such an impenitent sinner do I speake whatsoeuer Christ suffered here in some sort rests for thee to suffer thou that art a swearer drunkard prophane person that liuest yet in thy naturall estate and art not transformed into Christs death and by faith made a member of Christ Thou lyest yet in thy sinnes art vnder the curse and malediction of the Law Christ hath in no wise vndertaken for thee but thou thy selfe must one day beare the shame curse and punishment due for thy sinnes Oh the misery of euery impenitent sinner were this duely considered it would dampe all the present pleasures of the wicked and set them on worke to make their peace with God Vse 2 Secondly seeing Christ must needs vndergo so shamefull ignominious and so cursed a death and all for the satisfying of Gods Iustice for sinne we may here behold as in a glasse the cursed nature of sinne If we looke vpon sinne in our selues and in those miseries it brings vpon vs here we can neuer sufficiently discouer the cursed nature thereof But when we shall cast our eyes vpon the Lord Iesus Christ himselfe and see him all to be racked and torne crucified and tormented agonizing water and bloud yea crying out in the perplexitie of his soule My God my God why hast thou forsaken me This will let vs see sinne in the vgly face thereof And last of all seeing that Vse 3 Christ became thus obedient vnto the Law and by his sufferings bare the full curse and malediction of the same and all to this end to free vs from the curse who were cast men by the law and adiudged to death this may serue for matter of singular comfort and consolation vnto the godly for now whensoeuer Sathan shall accuse them they may then triumph ouer Sathan hell and death with Saint Paul Rom. 8.33 Who shall lay any thing to the charge of Gods chosen It is God that iustifieth who is he that condemneth It is Christ that dyed c. We haue therefore cause to reioyce in the Crosse of Christ aboue all things and to say with Paul I desire not to know any thing but Christ and him crucified And thus much for Christs sufferings Now we come to those two Malefactours that were crucified together with Christ Text. 39. And one of the Theeues that were hanged c. Before we come to handle these words two doubts are to be remoued Quest 1 In Moses Law theft was punished with restitution If a man shall steale an oxe Exod. 22.1 or a sheepe and kill it or sell it he shall restore fiue oxen for an oxe and foure sheepe for a sheepe It may then bee demanded How theft amongst the Romans and so likewise amongst vs comes to be punished with death This was a Iudiciall Law for a time Answ and their countrie was more fruitfull then ours and therefore were not so much hurt by stealing being rich as we being poore Besides our people are more cruell then they were and therefore more sharper punishments are to be prouided But some conceiue that the word in the originall is to be vnderstood of such theft as is ioyned with murther 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so to be vnderstood of day-theeues or robbers by the way side But Saint Matthew hath it thus Quest 2 The theeues cast it in his teeth Mat. 27.44 as if both of them had beene against Christ This is but More Scripturae Answ Numerus pro numero the Scriptures phrase one number put for another like that of Saint Matthew When the disciples saw it Ioh. 12.5 that she poured a box of oyntment vpon his head they had indignation Now Saint Iohn saith that this was but one disciple Iudas Or else it may bee answered thus That both were wicked at the first and at last one repented and conuerted leauing his rayling and mocking and beleeueth in Christ VERSE 39. And one of the euill doers which were hanged rayled on him Text. sayâ—ng If thou be Christ saue thy selfe and vs. WE haue here first of all the gracelesse and impenitent Theefe acting his part vpon the â—â—age 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 queâ—tion If thou be Christ 2. Scoffingly desiring deliuerâ—nce from him Saue thy selfe and vs. Here we haue first of all to behold a gracelesse wicked 1 Person and impenitent wretch suffering
vengeance belongeth Psal 94.1 thou God to whom vengeance belongeth shew thy selfe Thus the Church when they heard that Peter was cast into prison goe presently vnto God in prayer and therein strengthen themselues in the consideration of Gods power This being an act wherein the same might be made manifest in Peters deliuery Lord thou art a God who hast made heauen and earth the Sea and all that in them is c. So the Apostle Saint Paul exhor ing the Corinthians to mutuall peace liue in peace saith he and the God of peace and loue bee with you We may see this in all the Apostles at such times as they made choyce of one in the rome and place of Iudas They pray that God would direct them therein Acts 1.24 Thou God which knowest the hearts of all men shew which of these two thou hast chosen The reasons are Reas 1 First this is to pray in iudgement which is required of euery one that would make an effectuall prayer vnto God Pro. 15.8 The sacrifices of the wicked are abhomination vnto the Lord but the prayer of the righteous is his delight And this is indeed to glorifie God in his attributes who delighteth in his seruants that can make a right vse of them Reas 2 Secondly this is an excellent prop for the faith of Gods people to leane vpon When men seeke of those that are euery way furnished to supply their wants it is no small incouragement vnto them to bee earnest in their suits vnto them Now all fulnesse and sufficiency is in God What thing doe we stand in need of wherein there is not an al-sufficiency in him How many distinct acts of his wisedome power goodnesse mercy iustice c. hath he left vs examples of in his Word and all to support our weake faith when we pray vnto him Thirdly the due consideration Reas 3 hereof makes a beleeuer more earnest and affectionate in prayer which is a thing wherein the Lord takes much delight This put life in the sute of the poore Cananite Mat. 15. who will not bee sayd nay at Christs hands albeit shee had neuer so many discouragements by Christ himselfe at the first and afterwards by his Disciples Shee saw Christs al-sufficiency that hee was able to helpe Nothing doth better stablish and settle the heart of the childe of God against doubtings and fears and worke feruency integrity and confidence all which are most requisite in prayer then the due consideration of this that God is all in all in the very thing it selfe we seeke vnto him for Vse 1 This serues first of all to condemne that horrible practice of the Church of Rome who nozell vp the people in all manner of ignorance how is it possible that such a one should make an effectuall prayer vnto God Surely where men are ignorant of the nature of God and of his principall attributes such as are his power wisedome truth iustice mercy c. which those must needs bee that are acquainted with his Word such can neuer make an effectuall prayer vnto God Secondly this may also serue Vse 2 for our instruction that as wee desire to pray effectually as wee are to take notice of our owne misery and present necessity so withall to behold in God his al-sufficiency and such speciall attributes of his we stand most of all in need of Art thou in misery and distresse conceiue of God in thy prayers as a mercifull God and such a one that is full of compassion able and willing to helpe Thus doth this Penitent here yea behold him as a God of mercy and Father of all consolation and comfort Standest thou in need of his power to helpe thee Present him vnto thy minde euen at the first entrance into thy prayers as a powerfull God And so likewise for his wisedome truth iustice c. We euer seeke those things most constantly and comfortably when we know them to bee haâ— at his hands from whom we seek them This being carefully obserued of vs we shall finde it a strong prop vnto our faith and an excellent meanes to kindle affection in vs and so a thing most vsefull and necessary in prayer Text. Lord remember me when thou commest into thy kingdome 2 His desire it selfe These two Theeues make two different requests vnto Christ the one for a corporall and temporall deliuerance If thou bee Christ saue thy selfe and vs. The request of the other is that his soule might bee saued in the day of the Lord Lord remember mee c. according to the inward principle of the heart so goes the desire They that are carnall are carnally minded but the spirituall man is spiritually minded and his â—esires are principally after spiriâ—uall things And herein will teach vs That the saluation of a mans soule is the thing that euery man Doct. The saluation of the soul is principally to be desired next vnto the glory of GOD ought principally to desire This Penitent had taken care of Gods glory before by iustifying Christs innocency and now in the next place he looketh after the saluation of his soule that it might goe well with that in death yea by how much the more excellent the soule is aboue the body by so much the more carefull ought a man to be of the saluation of the one aboue the other Our greatest care must be that it may goe well with our soules at death We may suppose this penitent Thiefe speaking thus at this time O Lord inasmuch as my life had beene wretched it is iust with thee that I should now at last suffer this shamefull cursed death It is not life that I desire but am willing to imbrace the sentence of death and the rather for that I see it is thy good pleasure it should be so This is the onely thing I now desire that when this life shal haue an end I shal come to appeare before thee in thy kingdome that thou wouldest bee pleased in mercy then to remember me Now if all Gods children bee led by one and the same spirit and so are alike disposed in respect of spirituall good things it must necessarily follow that this longing desire after life and saluation that was in this Penitent is wrought in some measure in the hearts of al those that are vnder the same â—ope and they are able in the witnesse of a good conscience to say as hee did here Lord remember me c. This affection was in the Prophet Dauid when hee saith O Lord I haue longed for thy saluation And indeed what other thing then the soules future happinesse can the Scriptures intend in these and the like places exhorting vs to seeke for wisedome and knowledge as for siluer Pro. 2.4 Of searching for it as for treasures of striuing to enter in at the straight gate Luk. 13.24 Ioh. 6.27 of labouring for that meate which shall indure to euerlasting life of running to
obtaine and the like what is meant I say in all these but the saluation of the soule aboue all other things This was old Simeons desire Luke 2. Lord now lettest thou thy seruant depart in peace c. This affection we finde to haue beene in those Iewes conuerted at Peters Sermon Men and Brethren Act. 2.37 say they What shall wee doe to be saued being conuinced in their iudgements of that their hainous sinne of crucifying the Lord of life they came trembling vnto the Apostles fearing what would become of their soules We may see this in that poore perplexed Iaylor who came trembling in to Paul and Sylas Act 16.30 with his Sirs what shall I doe to be saued This truth is further cleared vnto vs by Christs prayer hee hath left vnto vs where wee are taught to pray first of all Thy kingdome come Mat. 6. before Giue vs this day our daily bread And this is obserued to haue beene the commendations of that wise Merchant that sold all that he had to buy the Pearle Mat. 13.44 as knowing that it would make him rich vnto saluation I might giue diuers other instances and examples but these are sufficient to shew what is the disposition and affection of all Gods people Theirs are hungrie soules theirs are longing hearts and the maine thing they so much desire is the saluation of their soules Whereas on the contrary part carnall men like the Impenitent Thiefe preferre a temporall deliuerance before an eternall Hag. 1.2 Like those Iewes who preferred their owne priuate gaine before the building of the Temple Heb. 12.16 Like Esau a messe of pottage before the Birth-right Like those Gadarens Mat. 8.24 their hogges before Christ And like that young man in the Gospell who went away sorrowfull Mat. 19. chusing rather to hazard his soule then to part with his wealth Now the grounds are these Reas 1 First the godly do principally desire the saluation of their soules in regard their iudgements are rightly informed to set a due price vpon the same The Apostle Saint Peter speaking of the inheritance of eternall life calleth it Immortall 1. Pet. 1.4 vndefiled and that which withereth not reserued in heauen for vs. Wherein he secretly compareth the things of this world with those that are reserued for the faithfull after this life and sheweth that all things here are corruptible but the things of the life to come are incorruptible And hence it comes to passe that wisdoms children make choice of heauen heauenly things aboue all transitorie things whatsoeuer Reas 2 Secondly our Sauiour sheweth the necessitie hereof Mat. 16.26 saying What shall it profit a man to winne 〈…〉 the whole world and to lose his owne soule Were it not better for that man that he had neuer beene borne what then can deserue the chiefest of a mans care if not this Thirdly this is it that distinguisheth Reas 3 betwixt Gods people and the men of this world worldly men desire principally worldly things Corne and wine and oyle Whereas the godly that haue another principle within to direct them desire especially Gods countenance and grace with Dauid But Lord grant me thy countenance c. Psal 4.6 This serues first of all to reproue Vse 1 the great and generall neglect of that for the which there ought to be so great a care Alas the behauiour of the greatest part of the world concerning their soules and the eternall wellfare of the same after this life sauoureth of an opinion that it is either a thing most easie or a thing indifferent to be saued For the things of this life wee see the excessiue care the wonderfull labour and paines that men take early and late by Sea and by Land putting their bodies many times to that labour they would not willingly put their beast vnto and all for fleeting and transitorie things that will not that cannot profit in the euill day which caused the Prophet to complaine thus Wherefore do ye lay out your siluer Isa 55.2 and not for bread and your strength and not being satisfied Who can sufficiently bewaile this madnes and cry downe this follie The cares of this life like Pharaohs leane kine Gen. 41.20 hath deuoured the care of heauen Such men can neuer lift vp their mindes vnto heauen that account the earth and earthly things their chiefest Treasure giue them enough of this world and let him that will take the world to come None are farther out of the way nor destitute of true wisedome then those men are What are they better then fooles that preferre a peece of rotten wood that shineth in the night before the finest gold of Ophyr Oh let vs take heed lest while wee condemne this as madnesse and folly in other men we proue not our selues the greatest fooles Secondly this may serue to admonish euery one in the feare of Vse 2 God that with this godly Penitent wee make sure worke for a better life There is nothing concerneth a Christian more then this to get good assurance vnto his owne soule that he shall bee saued at last Wee dwell here in houses of clay and our eyes on euery side of vs do behold the vncertaintie of all earthly things Why then should our thoughts be so taken vp for these fraile bodies of ours which are but slaues to death so as in the meane time we neglect our pretious soules which haue an euerlasting being why should we exalt the body so high that must lye so low and moulder to dust and ashes die and rot in the graue and make no reckoning of our soules that liue for euer wherein we may be truly blessed indeed O did wee know the consequence of this one thing and how much it concerneth vs to seeke the eternall wellfare of our soules as Christ said to the Samaritanish woman Ioh. 4.10 If thou knewest the gifts of God we would come vnto the Ministers of God with that question of the trembling Iewes and perplexed Iaylor Sirs Act. 16.30 what must we do to be saued What comfort can a man take in any thing that wants comfort in this This is that one thing that is so necessary this is that good part that shall not be taken from vs. But it will bee said Obiect Wherefore take you so much paines to perswade to bee saued who is there so vile sinfull or wicked that would not be saued Num. 23.10 Did not Balaam desire to die the death of the righteous And doth not our Sauiour tell vs of many that shall say Lord Lord open vnto vs Mat. 7.21 I answer it is most true Resp none so desperately wretched and sinfull but would willingly go to heauen escape Gods wrath and be saued at last But these light wishes and desires may be in the wicked as well as in the godly in those that shall perish euerlastingly as well as in those that shall be saued at
was afterwards changed by the Romans into crucifying 4 Crucifying Deu. 21.23 which kinde of death was aboue the rest full of paine ignominie and reproach and therefore reserued for grand Malefactours The manner whereof was this The body was to hang on the tree till night and before the Sunne was set the same was to be taken downe and buried This kinde of death was branded with a curse by God himselfe He that is hanged is accursed of God And for the nature of this kind of death without all question it was performed with much torture and paine the Armes being stretched out and fastened vnto the tree with nayles which pierced both hands and feet in which miserable torture and paine the crucified was to remain and abide till death And if it should be inquired why the Iewes did so earnestly vrge Pilate that Christ might be crucified no question it was done in respect of them because this kind of death was the most ignominious bitter and reproachfull such was their malice against Christ And herein something would be obserued concerning 1. The Iewes inflicting 2. Christ suffering 3. The nature of the death Doct. 1 crucifying The malice of the wicked great against Christ and his members First of all in these Iewes we may take notice of the implacable rage and malice that is in wicked and vngodly men against Christ and his members No wilde beast is more sauage and cruell then wicked men are yea and that against the most innocent Here is Christ Iesus himselfe the Obiect Abiect and Subiect of the malice of mercilesse men who thought they could neuer shew cruelty enough vpon Christ Of them it may truly be said Destruction and calamitie are in their wayes and the way of peace they haue not knowne And hence is it that in the Scripture wicked men are resembled vnto Lions Beares Wolues Foxes and Beasts yea such kind of beasts as are of a cruell and deuouring nature yea as Solomon saith Mat. 7.15 Cant. 2. 2. The. 3.2 Pro. 12.10 2. King 8.11 The very mercies of the wicked are cruell What a greeting was there betwixt Elisha and Hazael the very sight of Hazael caused the man of God to weepe foreseeing the cruelty that he would exercise vpon the people of Israel Their young men saith he wilt thou slay with the sword and rippe vp the mothers with childe and dash their children against the stones We may see this in Pharaoh Exod. 2. Mat. 2. in Herod in Haman who regarded none neither age nor sexe besides the wofull experience of the truth hereof the godly daily finde in the world Reas 1 Neither is this a thing to be wondred at for consider by what spirit such are led not by the Spirit of God which is the spirit of peace and of loue But by the spirit of Sathan who is full of malice 1. Pet. 5.8 and hunteth still after bloud going about continually seeking whom he may deuoure who is compared in the Scripture to a Lion Reu. 12. Dragon and old Serpent and a Murtherer from the beginning Now it is Sathan himselfe that worketh in the wicked he bloweth the coles and wicked men are but his Instruments to serue his turne As also in respect of the Godly Reas 2 themselues because they run not with the wicked into the same excesse of riot Esay 59.15 Whosoeuer refraineth from euill maketh himselfe a prey The very piety and holinesse of life that is to be seene in the Godly is matter for the malice of wicked men to worke vpon this bred the quarrel betwixt Cain and his Brother 1 Ioh. 3.12 Abel was more righteous then himself this stirred vp Cain agaist him Seing then that there is such Vse 1 an implacable hatred in the wicked against the Righteous Never let vs wonder then at the Churches misery nor the godlys afflictions for haue they not many and mighty enimies that plot and conspire against them Was not this foretold in the first age of the world Gen. 3.15 I will put emnitie betweene thee and the woman and betweene thy seede and her seede And was not this againe confirmed by Christ himselfe now in the last age of the world Mat. 10.34 I came not to send peace but the Sword I am come to set a man at variance against hiâ— Father and the Daughter against the Mother c. Neuer then let vs wonder at it but rather magnifie the goodnesse of our God that is pleased thus to limit and bound the malice of the wicked without whose speciall prouidence we could not liue amongst them Vse 2 And indeed it should teach vs to be wise as Serpents considering that wee liue amongst and haue to doe with such subtil and malitious enemies Vpon this very ground our Sauiour warneth thus Behold I send you foorth as Lambs amongst Wolues Mat. 10.16 bee ye therefore wise as Serpents and innocent as Doues Wisdom and Simplicitie is required of all Gods people We are to walke warily euery where and looke well vnto our selues that we be not made a prey vnto them And because our enemies are Vse 3 deepe in Councell prudent in their enterprises wary in their proceedings politique in preuenting and suddaine in the execution of their designes It shall be our wisdom to fly still vnto God and by earnest prayer desire him to deliuer vs from wicked and vnreasonable men 2 Thes 3.2 All our hope and confidence must be in him 2 Sam. 24 13.1â— and let vs pray with David that the Lord would rather take vs into his owne hand to correct vs and not suffer vs to fall into the hands of men for with him there is mercy Hee remembreth whereof we be made Ps 103.14 he considereth that wee are but dust And indeed in this hath the Lord heard and answered his people that howsoeuer for our sins we haue tasted of the Lords Rod by Famine Pestilence strange diseases vnseasonable weather c. Yet the Lord hath not made vs a prey to malitious and wicked men whose very mercies are cruel and whose insatiable thirst is for the blood of the Saints which if the Lord should doe at any time which wee may iustly feare by reason of our sins wee shall then be brought to see a manifest difference betwixt the chastisments of a mercifull God and louing Father and the bloody cruelties of mercilesse men Hitherto of the malice of the Iewes For the second Christ an innocent suffereth here as a Nocent and dyeth with two grand Malefactors and that a shamefull ignominious and reprochfull Death Note we hence That it may be the portion of Doct. 2 faithfull men Godly men many times suffer as malefactors yea the best Christians to suffer as Malefactors heere is Christ Numbred with Transgressors crucified with two Theeues 1 Reg. 22.27 Ier. 32.2 Gen. 39. 2 Tim. 1.16 So is Micha sent to the prison Ieremy to the Dungeon Daniel to
the den Ioseph punished as an Adulterer Paul imprisoned for preaching the Gospel and the Baptist beheaded Mar. 6.27 yea the better the Christian the more obnoxious and liable to wrongs it must needs be so First in regard of that implacable Reas 1 rage and malice that the wicked beare against the Godly For it was through the enuie of the people that Christ was put to death Mat. 27.18 for they had no iust accusation against Christ How often doth Christ cleare his innocency what euill haue I done and which of you can reproue me of sin Reas 2 Secondly in the Iudgement of the men of the world the godly are esteemed naught measuring others by themselues Thus dealt they with Christ We haue found this man a pestilent Fellow Luk 23.2 and an enemy to Caesar Reas 3 But the maine ground hereof is this because the life and conversation of the Godly is not after the manner of the world and their wise their sober and holy life seemes to vpbraid and condemne the euill practises of the world Vse 1 Which serues first to condemne that Tenet of the Church of Rome who wil allow no Church but such a Church as is florishing and visible and measure the truth of it by the florishing light and reputation of Ecclesiasticall order as if Christ hath changed his cognisance the Crosse and the taking vp of the Crosse to the Imperious lifting vp of the Scepter â—or the Crosiar now more dreadfull then the Scepter Secondly let this admonish vs Vse 2 â—o bee wary how wee censure oâ—hers seeing the most innocent haue suffered neither by mens â—nds heere are wee to iudge of mens estates heereafter Many say of the Godly in time of afflictioÌ„ as the Iewes did of Christ He trusted in God let him deliuer him Let vs see what his religion and forwardnesse will now auaile him But thus dealeth the Lord many times with the best Christian whilest a wicked man is suffered to run on to destruction Thirdly if thou be a Christian Vse 3 and beest falsly accused euen of most heinous crimes or spitefully intreated with scofs and reproaches esteemed a malefactor yea and suffer for the same this may not be grieuous vnto vs in asmuch as the same befell our Lord Iesus Christ himselfe in a worse measure and manner theâ— they can befall vs. But we oughâ— with much patience to possesse our Soules for that our Brethren and Master too haue troade thâ— same presse before vs. And to this end consider further Motiues to suffer wrong First that heerein we shall bee but conformable vnto Christ our head who suffered as an euill doer at the hands of the wicked Secondly all the disgraces reproches and outward miseries that can be layd vpon vs by the wicked cannot take away duâ— innocency nor make vs vnhappy I will not part with my innocency vntill I dye saith Iob. Thirdly though wee doe not deserue such disgraces or reproches from men yet the Lord is iust in his iudgements and for some secret sin or other may permit wicked men thus to reuile abuse vs for howsoeuer wee deserue them not with men wee are not innocent before God Thirdly for the manner of his death of all kinds of deaths now in vse amongst the Iewes this kind of death was most shamefull painefull and most accursed to be Crucified This kind of death was pronounced accursed by God himselfe Hee that is hanged is accursed of God Deut. 21.23 Gal. 3.13 and so saith the Apostle He was made a curse for vs. Doct. 3 Christ died an accursed death Now Christ in the prouidence of God his Father was to dye this accursed death this shamefull painefull and most ignominious death And heerein it is requisite that wee should not looke so much vpon the malice of the Iewes of Herod or of Pilate of the high-Priest or of the people for these all were but the Lords Instruments to serue his purpose and decree as it is sayd Herod and Pontius Pilate with the Gentiles and people of Israel Act. 4.27.28 were gathered together for to doe whatsoeuer thy hand and thy councell determined before to be done Quest But why was Christ to dye this kind of death aboue al other Ans There are many reasons wherfore Christ was thus to dye and to suffer this kind of death First it was the Decree and Councell of God that it should be so Act. 2.23 Secondly that heerein and heereby it might appeare that Christ was the true Messiah and Sauiour that was promised of old vnto the Fathers for so saith Christ Io 8.28 When ye haue lift vp the Son of Man then shal ye know that I am he Thirdly that herein and hereby Christ might answere all those Types in the time of the Law Leuit. 10.15 Leuit. 7.20 concerning Christ As namely the Heaue offering which was to be lifte vp and shaken from the right hand vnto the left signifiing indeed the spreading abroad of Christs armes on the tree And that of Isaac layd vpon the wood Gen. 22.10 with the brazen Serpent erected vpon a pole Num. 21.8 all which were liuely Types and figures of Christ Fourthly that all those seueral prophecyes made before of the Mesiah to come might haue their period and determination in him viz. They pearced my hands and feete Ps 2â— 17 And againe They shall deliuer him to the Gentiles and they shall mocke him and scourge him and crucifie him Fiftly that those consequents of sin shame paine and the curse might through the sufferings of the Lord Iesus be taken away as indeed they are vnto all true beleeuers through Christ Who hath borne our shame suffering with two Malefactors Paine being racked and disioynted Psal 22.14 The curse being hanged on a tree And thus indeed in all these respects it was expedient that Christ should thus bee crucified and suffer this kinde of death That the Scripture might be fullfilled Io. 18.32 signifying what death hee should dye But especially it was most expedient that Christ should suffer this shamefull ignominious and cursed death that so hee might beare the curse of the law and the wrath of God for vs that wee might bee made Heyres of the blessing for so saith the Apostle He was made vnder the law Gal. 4.4 Gal. 3.13 that hee might redeeme them which were vnder the law that we might receiue the adoption of Sons Now this curse and malediction of the law hath Christ vndergone for vs according to that prophecy of old Esay 53.4 He bare our infirmities and carried our sins He was wounded for our Transgressions hee was broken for our iniquities he made his soule an offering for sin the chastisment of our peace was vpon him And thus was Christ made vnder the law the law deeming and reputing Christ the Transgressor and inflicting vpon him both in soul and body the whole curse and malediction of the law
thrice happy is he that sinneth least next he that returneth home soonest but most wofull is the estate 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. Vse 1 Seeing then that wee see thus the cursed nature of sinne and the miserable condition of the wicked that when they begin once to fall away from God they haue no stay of themselues but proceed from euill to worse and from one degree of sinne vnto another vntill at last there be no remedie Oh how may this awaken euery 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 vnder 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 vnto 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 Leuiathan 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 reprobate sense whose heart doth not quake and tremble to consider these things Vse 2 Secondly the consideration hereof should admonish euery man and euery woman and euery mothers childe amongst vs 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 haue 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 haue 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 haue 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 vnder 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 vs how dangerous a thing it is to giue the least entertainment vnto 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 Text. Rayled on him Sinfull and wretched was the life of this man and cursed and wretched was his death not onely in respect of the nature of his death which t is true was a cursed death to be crucified Deu. 21.23 But 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 vnto his life And herein will teach vs. What a dangerous thing it is Doct. 3 to liue wickedly 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 onely in respect of his body but also in regard of his soule the which no doubt went from the Crosse to Hell Act. 1.25 as it was said of Iudas that He went to his owne place that is to hell And indeed the Scriptures affoord vs diuers examples of wicked and vngodly men such who as their liues haue beene wretched and sinfull so haue died wretched and miserable deaths Pharaoh a sworne enemy to Gods Church and people Ex. 14.25 what a fearfull end came hee vnto with his people being ouerwhelmed in the sea Hest 5.6.7 and there perished Haman a great Fauourite vnder 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 vpon 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 the story makes mention of their fearefull ends 1 Reg. 21. 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 vpon 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 vnto 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 vpon him at his death Act. 1.18 for when he was hanged He burst asunder in the middest and all his bowels gushed out There is a Tradition that saith that when Iudas
world to confound the wise and the mightie putting this treasure in earthen vessels that the power might be in God and not in men Secondly that there might appeare a cleare difference betwixt the kingdome of Christ and the kingdome of Antichrist The kingdome of Christ doth not stand in need of humane power of earthly and carnall props to leane vpon but is supported with Gods almighty power which watcheth ouer it continually Whereas the kingdome of Antichrist must haue all the wit and policie of man to support it Equiuocation deuilish plots and practices such as are Gun-powder Treasons murthering of kings c. or else it could neuer stand This lets vs see the wonderfull Vse 1 care God hath of his Church and truth that albeit they are both opposed by many and mightie enemies yet hee is euer mindfull of his couenant and oath that he made to a thousand generations Yea when Popery most of all preuailed what Instruments hath God stirred vp in all places in Spaine Germany France Bohemia England c. to oppose that Antichristian pride As also to teach vs that when we shall see the Church of God in her wane and the beautie glory thereof eclipsed and ouer shadowed to rest vpon this that God can neuer want instruments of the Churches deliuerie he can make their enemies their friends as here hee opened the mouth of this Thiefe to giue testimonie vnto Christ As in the time of the Prophet Elias the Lord had seuen thousand that neuer bowed the knee vnto Baal Hee can neuer want mouthes to confesse him that out of the mouthes of very babes sucklings ordaineth such strength to perfect his owne praise Hitherto of his speech to his Fellow and therein of the three first testimonies of the truth of his Repentance and conuersion vnto God VERSE 42. And he said vnto Iesus Text. Lord remember me when thou comest into thy kingdome FRom his speech to his fellow rebuking him and iustifying the Lord Iesus he comes now to direct his suite to Christ Lord remember me c. It was a temporall deliuerance and corporall life the blasphemous Thiefe desired Saue thy self and vs and because hee iudged Christ to be Man onely and not God and so not able to giue this therefore he blasphemed him But the Penitent Thiefe that liues by faith and not by sence beholds Christs glorious power euen in this low degree of his humiliation and through faith raiseth vp himselfe to the hope of a better life Not regarding so much a temporall life or corporall deliuerance so that it might go well with his soule in death and therefore prayeth Lord remember me c. And herein as before he manifesteth likewise the admirable fruite of his faith and repentance whether wee consider the condition of the person of this Supplicant or petitioner or of Christ himselfe to whom hee sues for mercy First if we consider the Supplicant or petitioner himselfe a man not trained vp in the Schoole of Christ but rather in a denne of Theeues a man giuen vnto all manner of Rapine like a rauenous beast vpon the prey liuing by cutting of throats theft and the bloud of men for such a wretched creature as this to be brought at last to see his sinnes and to repentance for the same and to seek so earnestly for mercy for his soule this must needs declare the almightie power of God Secondly if we consider withall the condition of Christ himselfe at this time to whom he directeth his sute euen crucified Christ Betrayed by Iudas condemned by Pilate mocked of Priest and people denied by Peter forsaken at this time of all his Disciples for the Text saith They all forsooke him and fled At this time I say to acknowledge Christs Deitie to performe diuine honour vnto him by praying vnto him was wonderfull indeed Had hee in times past heard Christ preach and beene familiar with Christ or his disciples had he heard his heauenly word or seene those glorious miracles that hee had wrought Haply there might haue beene wrought some grace in the heart which howsoeuer it might be kept in for a time as fire raked vp in the ashes yet now at last at the time of his death might reuiue As it was the case of Peter who had forgot Christs words Mat. 26. which said Before the Cocke crow thou shalt deny mee thrice Yet afterwards the Text saith He remembred the words of Christ then had not this beene so much to bee wondred at But this being the first meeting and greeting the first sight he got of Christ who suffered now the same cursed shamefull and ignominious death together with him this could not but make greatly for the commendations of his admirable faith Before wee come to the particular handling of the words wee haue a two-fold instruction to bee handled in generall First then wee may note what a happy progresse this Penitent maketh in the wayes of godlinesse and in the worke of repentance He groweth vp still in Christ and goeth on from vertue to vertue and from one measure and degree of grace vnto another as it were by steps and stayers ascending vp into Gods kingdome first hee rebuketh is fellow secondly confesseth their sinnes thirdly cleareth Christs innocency And now againe maketh earnest supplication vnto him and herein will teach vs. Doct. 1 That a daily growth and increase in grace is necessary vnto saluation True grace is known by the growth in grace True grace will shew it selfe by the daily growth in the measure and degrees thereof Where grace is well vsed it will increase It is not with grace as it is with the materiall things of this life the more they are vsed the more they decay but grace is of a generatiue nature one grace well vsed and rightly improued brings forth another We glory in tribulation saith the Apostle knowing that tribulation worketh patience Rom. 5.3.4 and patience experience and experience hope and hope maketh not ashamed This duty of daily growth and increase in grace is often vrged and pressed in the Scriptures We beseech you brethren 1 Thes 4.4 and exhort you in the Lord Iesus that ye increase more and more 2 Pet. 3.18 So Peter grow in grace and againe Heb. 6.1 Pro. 1.5 Let vs be led forward towards perfection A wise man will heare and increase in learning saith Salomon Gods Church in the Scripture is compared to an Orchard or a Garden the Ministers of the Word are Planters and Waterers and all the faithfull are trees of righteousnesse and such as are thus planted in the Courts of the Lords house they bring forth much fruit in their age and are fat and well liking Psal 92.14 The blessing vpon the Creatures was increase and multiply Gen. 1.22 Euen so the blessing on the new Creatures is Grow in grace 2 Pet. 3.18 and in the knowledge of our Lord and Sauiour Iesus Christ This is
looked vp higher euen vnto Gods power faithfulnesse and truth and stayeth himselfe thereon Wee haue a Catalogue of examples in this kinde mentioned by the Author of that Epistle to the Hebrewes Heb. 11. who manifested the truth of their faith by beleeuing the promises in the middest of the extremest dangers Reas And the reason is Because the â—aith of euery true beleeuer restâ—th it selfe vpon two immoueable â—rops Gods power and Gods â—ruth Gods power was the ground of that admirable faith that was found in Abraham Heb. 11.19 in sacrificing of Isaac He accounted that God was able to raise him vp euen from the dead from whence also he receiued him after And the consideration of Gods truth is excellent to the same end He is a God of truth and cannot lie he cannot denie himselfe Mat. 5.18 Heauen and earth shall passe away yet shall no one iot or tittle of his word passe away Seeing then the nature of faith Vse 1 is such as that it raiseth vp the faithfull soule aboue this life to beleeue contrary vnto hope as we see in this Penitent that albeit Christ at this time was in extreme ignominie and reproach yet acknowledgeth him to be Lord and King How many sorts of meÌ„ want true faith this serues to shew theâ— how many thousands in the world deceiue themselues and are farre from true faith First all such whose faith is not grounded vpon Gods word but onely vpon sence such truths as they are able to apprehend in their owne iudgements they will be content to allow of but such truths as they are not able by sence and reason to apprehend they presently reiect whereas true faith hath an eye principally to the word and rests there whilest sence and reason sees nothing Secondly such as by reason of outward prosperitie concludes they must needs bee highly in Gods fauour and loue whereas indeed Eccl. 9.2 No man knoweth either loue or hatred of that that is before him Whereas the childe of God that hath faith indeed rests vpon Gods bare word though for the present he see no performance Thirdly such who because the Lords iudgements are not presently executed haue their hearts set vpon euill and are ready to say with those cursed Atheists Where are the promises of his comming They neuer tremble before the Lord vntill his rod be vpon them Wheras the godly man that hath faith indeed hee knoweth that there is an vnchangeable certaintie in Gods threatnings and seeing the sword comming hideth himselfe Secondly let this serue to admonish Vse 2 vs all in the feare of God to take heed how we consult with flesh and bloud in things appertaining vnto God vnto eternall life and saluation The Impenitent Thiefe from the consideration of Christs wonderfull abasement and that common reproach that he now lay vnder from all sorts concludeth that he could not be God He is led as a beast onely by sence Christ appearing now without forme or beautie Isa 53. So depraued are our iudgements by nature in things appertaining vnto Christs kingdome But this Penitent Thiefe is led by another principle he beholds Christ not with fleshly eyes but with the eyes of faith and so euen in his lowest degree of humiliation beholds him as Lord and King heere is the strength and power of sauing faith indeed Text. Lord remember me when thou commest c. This Penitent being now to leaue the world and to go to giue vp his last account vnto God 2. Cor. 5.10 for all the things he had done in his bodie whether they were good or euill he commends his soule vnto God in prayer and therein shewes an excellent fruite of his faith And in praier presenteth Christ vnto him vnder such names and titles as may strengthen his faith and minister vnto him a comfortable expectation to be heard and answered in those things he prayeth for Now the onely thing he desireth at this time is that since he must now leaue the world to go to a place of an euerlasting abode where he must heare that hee neuer heard and must euer heare where he must see that he neuer saw which hee must euer see and feele that hee neuer felt which hee must euer feele that Christ whose power he acknowledgeth to be all-sufficient being Lord and King of heauen and earth would now in mercy remember him Note hence Doct. In prayer wee must see God alsufficient in those things wee aske of him That wee must so consider of God in prayer as that we may see him to bee God all-sufficient in those things we desire of him It was mercy for his soule after death that was the thing this Penitent so much desired And so that it might go well with it hee neuer seeks at Christs hands any corporall or temporall deliuerance as his fellow the Impenitent Thiefe doth But this O this is the thing that hee principally doth desire aboue all things in the world that Christ would in mercy remember him when hee came into his kingdome And to the end hee may haue hope in death and that this his request may be gratiously heard and answered by Christ Gen. 17.1 hee beholdeth Christ at this time to be God all-sufficient euery way able to grant his desire he seeth and acknowledgeth him to haue all the power in heauen and earth able to giue saluation at last And thus whatsoeuer our requests are that wee put vp vnto God it is an excellent thing so to conceiue of God and such his glorious attributes as his power wisedome truth loue mercy iustice c. as that we may still behold him as God all-sufficient in those things wee seeke of him An excellent example whereof we haue in the seruant of Abraham Gen 34.12 who being sent by his Master to prouide a wife for his sonne Isaac goeth first vnto God in prayer to prosper him therein And in prayer presenteth God vnto him according to his couenant and promise hee had made with his Master Abraham O Iehouah thou God of my Master Abraham I pray thee send me good speede this day and shew kindenesse vnto my master Abraham This we may obserue likewise to haue beene in the Apostle Paul in diuers and sundry prayers of his that he made vnto God as when he exhorted the Romans to patience and consolation Hee prayes that the same gifts and graces may be bestowed vpon them and in prayer sets God before his eyes as God al-sufficient in those particular things Rom. 15.4.5 Now the God of patience and consolation grant you to be like minded one towards another Againe the same Apostle in the same Chapter cals him the God of hope Vers 13. The God of hope fill you with all ioy c. We may see this in the Prophet Dauid who when he was to pray against the enemies of the Church beholdeth God to bee al-sufficient to take vengeance vpon them O Lord God to whom
pleades his cause vnto the King and procures his deliuerie The Lord remembred this kindnes of Ebedmelech I will deliuer thee in that day Ier. 39.17 saith the Lord. Ios 6.17 Rahab shewed mercy to the Lords seruants when they searched the land of Canaan hid the spies and preserued their liues This kindnesse of hers is requited with the safetie of her owne life The Shunamite that was so kinde vnto Elisha 1. King 17.10 making such prouision for him in his trauaile loseth nothing by it in the end her mercy to him is recompensed with mercy to her and hers And Christ shewes how hee will proceed in iudgement at the laâ—â— day with wicked men Mat. 25. I was hâ—â—gry c. And the reason hereof is Because Reas 1 mercy to such as are in miserie is an excellent fruit of faith and such as God hath promised to crowne and to reward at last Secondly it kindleth the affections Reas 2 of those that haue beene relieued to pray vnto God for such as haue beene such instruments of their comfort and to praise God for them by which means the Lord is moued to shew mercy Vse This teacheth all Gods people to lay hold vpon all opportunities that shall bee offered vnto them of doing good vnto others especially to such as are in misery It was Iobs comfort that The bowels of the hungry did blesse him Pitie the distressed in their need and the Lord will pitie thee in thy greatest need Do wee not desire mercy in the houre of death and in the day of iudgement The way to finde mercie then is to shew mercy now otherwise There shall be Iudgement mercilesse to him that will shew no mercy Iam. 2.13 FINIS A Short view of such Doctrines as are enlarged with their Reasons and Vses in this Booke Doctrines THe malice of the wicked great against Christ and his members Page 6 Doctrines Good men many times suffer as malefactours Page 13 Doctrines Christ died an accursed death Page 18 Doctrines Not the punishment but the cause maketh a Martyr Page 32 Doctrines Sinne and shame go together Page 41 Doctrines Afflictions make the wicked worse Page 51. Doctrines When the wicked begin once to fall from God they haue no stay of themselues Page 59 Doctrines A sinfull life hath commonly attending it a cursed and miserable death Page 71 Doctrines None more subiect vnto disgrace then the godly are Page 93 Doctrines It is a great sinne to adde affliction to the afflicted Page 103 Doctrines God brings his children often to a low ebbe in this life Page 111 Doctrines Infidelitie a dangerous sinne Page 115 Doctrines Euill examples dangerous Page 124 Doctrines Properties of a wicked man to be giuen to mocking Page 132 Doctrines God can make of great sinners great Saints Page 143 Doctrines All men are alike by Nature vntill God make a difference by grace Page 153 Doctrines Afflictions of excellent vse to bring men to God Page 164 Doctrines To cease from euill is not sufficient we must do good Page 172 Doctrines He that rebuketh another must not be guilty of the same fault himselfe Page 183 Doctrines A true note of a true Conuert to stop others in a course of sin Page 191 Doctrines A true Conuert desires that others may partake of the same grace Page 216 Doctrines The afflictions of the godly reach vnto Christ Page 233 Doctrines The want of the feare of God the cause of all sinne Page 237 Doctrines Afflictions that summon to death should cause a man to looke home Page 250 Doctrines Vnto true repentance confession of sinne necessary Page 257 Doctrines Godly submit themselues to Gods seuerest corrections without repining Page 285 Doctrines A true Christian must at all times stand for Christ Page 298 Doctrines In all ages God hath had some witnesses of his truth Page 310 Doctrines True grace is known by the daily growth in grace Page 322 Doctrines None can pray effectually but the Penitent Page 334 Doctrines Christ a Lord. Page 349 Doctrines Christ a King Page 356 Doctrines True faith raiseth vp a man aboue this life Page 365 Doctrines In prayer wee must see God all-sufficient in those things wee seeke of him Page 372 Doctrines The saluation of the soule is principally to be desired Page 381 Doctrines The happinesse of a Christian not to be looked for here but hereafter Page 401 Doctrines Release from temporall afflictions doth nâ—â— alwayes follow true repentance Page 407 Doctrines It is a wonderfull hard thing â—ruly to beleeue Page 416 Doctrines There is an vnchangeable cerâ—ainty in all Gods promises Page 431 Doctrines Godly must labour to be perswaâ—ed of Gods loue Page 443 Doctrines Prayers of the godly very effectuall Page 457 Doctrines The sinnes of the Penitent cannot hinder their saluation Page 471 Doctrines They that in misery waite vpon God shall not misse of comfort in the end Page 482 Doctrines The souls of the faithfull in death are gathered vnto Christ Page 489 Doctrines In heauen is the perfection of all â—appinesse Page 498 Doctrines God many times giues more then â—is seruants aske Page 506 Doctrines A man may be in miserie and â—oy in an houre Page 512 Doctrines Such as shew mercy in an euill day shall not misse of mercy in the euill day Page 515