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
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
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 Doct. 1 his infinite mercy doth call home of the most desperate and wretched offenders God can make of great sinners great Saints and makes of great sinners great Saints Yea where there is true repentance it is not the greatnesse of sinne the numberlesse number of our sinnes no nor the long continuance in the same that can any whit hinder vs of his mercy Yea the Lord hath of all sorts and conditions of men some that belong vnto the election of grace and appertaine vnto his glorious kingdome Here wee haue 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. a grieuous persecuter and bloud-succour yet called of God and made an instrument of much good in his Church Heb. 11. Rahab an Harlot that came of cursed Cain a Cananite of a cursed people of a cursed Citie yet had mercie shewed her and is honoured with a blessed memory in the Catalogue of Gods Saints for her admirable faith Ionas the Lords Prophet Ionas 1. how fouly and fearefully fell he And so Dauid likewise in the matter of Vriah 2. Sam. 11. yet vpon 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 vnto any since First Gods gifts depend not Reas 1 vpon any respect to man but are free on Gods part and altogether vndeserued on ours Rom. 9. I will haue mercy on whom I will haue mercy Secondly the Lord herein will Reas 2 shew his owne power wisedome and goodnesse that can when it pleaseth him make his enemies his friends and such as haue been bloudly persecuters blessed Preachers and great and grieuous sinners on earth blessed Saints in heauen Reas 3 Thirdly the 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 Vse 1 This serues first of all to magnifie the wonderfull wisedome and goodnesse of God 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 Vse 2 Secondly we are taught here to esteeme of men as they are and not 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. 6.11 but 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 haue 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 vs. Thirdly this may warne vs to Vse 3 take heed how we censure others that yet wander and goe astray thou dost not know what is to come a man that should haue 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 haue thought him in a wretched and miserable case So likewise Paul hee that should haue seene him trotting and trudging vp and down from Office to Office to get his Commissions sealed to commit vnto prison all that made profession of Christ could not but haue 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 vnto him he in whose hands are times and seasons hath his time to call home those that belong vnto the election of grace in the meane time wee may not passe a finall doome vpon any Indeed 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. for God may shew mercy at last vpon their vnfained repentance And last of all this may bee a Vse 4 forcible motiue vnto vs to moue vs vnto 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 mercifull dealing now at last with this poore penitent vpon 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 vnto him It was a cursed speech of a cursed wretch Gen. 4. My 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 as they are recorded in Gods book not to incourage vs in a course of sinning by their examples The true vse of other mens fals but First to put vs in minde of our weakenesse for if Dauid Peter Ionas and the like worthy stars in the Church haue fallen whither shall we fall if the Lord shall but a little leaue vs vnto our selues Secondly to keepe vs 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 vs had not the Lord left vs the examples of great land grieuous offenders whom he hath againe receiued into fauour surely wee should euen sinke vnder the burthen of those sins whereof our own hearts cannot but condemne vs. But the other rebuked him Wonderfull are the fruits of this Penitents repentance and faith beleeuing confessing giuing testimony of Christs innocency rebuking his fellow accusing himselfe and hoping aboue hope in this crucified Sauiour whom all the world
by the rule of contraries all things worke for the worst of the wicked They corrupt all things they defile all things Oh the misery of a wicked man that whether he enioy weale or woe prosperity or aduersitie are still posting to hel and hastening their owne destruction Secondly seeing that afflictions Vse 2 make the wicked worse wee may by the rule of this Doctrine take triall of our hearts and so consequently of our estates by considering the vse we haue made of our afflictions often hath the hand of God bene vpon vs on some in one kind and on some in another let vs consider how we haue behaued our selues vnder the same Esay 26.9 haue we learned righteousnesse When Gods iudgements haue gone abroad haue they given vs occasion to search and try our wayes and to turne vnto the Lord Lam. 3.40 this is a good signe of a gratious heart but if we finde vpon due examination that the Lords hand hath no whit humbled vs but that we find our hearts as hard as before and we the same when we came out of afflictions we were when we first came into them a fearefull signe of a gracelesse heart Thirdly this giues vs sufficient warrant what to iudge of that man who in time of affliction hath cast off to seeke the Lord hath murmured blasphemed sought to the Physitian and not to God if affliction better them not their case is miserable Rayled on him Text. Thus hee goeth on from one sin to another from euil to worse and his last sin his reuiling and reproaching of Christ worst of all And herein will teach vs That when a wicked man beginneth Doct. 2 once to fall away from God When the wicked begin once to fall away from God they haue no stay of thēselues They haue no stay of themselues but proceed on still from one sin to another neuer resting vntill at length they come to the height of all wickednesse prophanesse We may see this cleare in this present example this wicked and gracelesse man giuing himselfe vp to a sinfull course of life liuing by Theft rapine and much cruelty towards others he rests not there but falls to railing and reproaching the Lord Iesus Christ himselfe And thus indeed the corruption of our nature is like those heavy bodies which being throwne vp moue more slowly at the first the motion of the ayre hindering and restraining them but the nearer they come to their place the earth the swifter they moue So sinne moues slowly at the first by reason it is restrained by feare or shame but the nearer it brings the sinner to the graue or to hell the swifter it moues and the more hardly restrained it comes with such a violent swinge it is hardly staid as heere in this man who was most wicked when hee was nearest his end This truth may further be cleared by diuers examples in the booke of God not only in the wicked but also in the godly themselues who haue made a fearefull progresse in sin when once they began to fall from God thus was it with Eua when Sathan had once preuailed with her to lend an eare vnto his charmes First she saw the fruite Gen. 3. and set open her eyes the casements of her soule by the which the deuill wound himselfe into her heart Secondly she desired Thirdly tooke of it Fourthly she eate thereof Still the further the worse Thus was it with Cain Pharaoh Saul Iudas c. If we examine their sinnes and fallings away from God wee shall finde that all was not vpon a suddaine neither did Sathan set vpon them with his noysom temptations all at the first But brought them on by degrees according to that of the Prophet they bend their tongs like their bow to lyes Ier. 9.3 but they are not valiant for the truth vpon the earth for they proceed from euill to euill and they know not me saith the Lord. Againe the Lord complaining of his people that they made not the right vse of their afflictions saith Why should ye bee stricken any more Esay 1.5 ye will revolt more and more Yea this is true not only in the wicked but euen in the godly themselues as wee may see in Ionas the Lords Prophet Ionas 1. In Dauid who fell from one sin to another and the last the worst Mat. 26.70 Of Peter that from a bare deniall of Christ fell to curse and to sweare that hee knew not Christ Besides I dare say that he is but a titular Christian that finds not this truth in some degree or other by wofull experience in himselfe And this thing so comes to passe First in regard of Sathan who Reas 1 doth commonly so fortifie what hold soeuer hee winneth to himselfe that whensoeuer he findeth the heart of a sinner swept and garnished Luk 11. by euill thoughts and sinfull imaginations fit to entertaine Sathan Sathan will then bring with him seauen spirits worse then himselfe and these will enter in and dwell there and so the later end of that man will be worse then the first Secondly in regard of sin it Reas 2 selfe the which will fret daily more and more as the Apostle saith as doth a Canker 2 Pet. 2.17 which we see infecteth one member after another vntill at last it hath won the whole body our Sauiour compareth it to a peece of leven which is of a diffusing nature that will sower the whole lump so is it with sin when it shall once be entertained it is like a shamelesse Guest it will grow impudent and will not easily be shaken off Reas 3 Thirdly in regard of the sinner himselfe who hauing often made shipwrack of faith and of a good conscience the mouth of conscience at last comes to bee stopped that the sinner runs on in sin without controlement It is the mercy of God vnto his people that whensoeuer they sin against him they may haue a monitor within them that will giue them no peace in sin That sin becomes not sweete in their mouths as Iob speaketh of the wicked But when a man shall relish sin and goe on in a licencious course without check of conscience or any controlement such a one is not far from distruction And last of all in regard of Reas 4 God himselfe who being often and still and againe prouoked through the contempt of grace offered and through obstinacy willfulnesse in sinning is prouoked at last to cast off the sinner and to striue no more with him This was the iudgment the Lord threatned against the sinful world in the days of Noah My spirit shal no more striue with mans spirit Gen 6. Of all the iudgmēts the most fearfulest whē the Lord shal cast of a sinner his care lay the raines in the neck like a father whose son hath run riot lōg by no means wil be reclaimed This is a sure fore-runner of distruction O then happy and
But God hath said That at Obiect 4 what time soeuer c. It is most true that at what time soeuer c. Resp And it is the mercy of God that we haue that and the like places of Scripture left vnto vs to comfort vs as a hand reached out vnto vs to keepe vs that we sinke not in the pit of desperation being so conscious vnto our selues of so many impieties through the which wee haue forfaited Gods fauour and loue in Iesus Christ and made our selues liable vnto his wrath and vengeance for euer But though the Lord say at what time soeuer a sinner doth repent he will blot out he doth not say at what time soeuer a sinner doth sinne he will giue repentance Repentance is Gods gift prouing saith the Apostle if at any times God will giue thē repentance Qui promisit poenitenti veniam Non promisit peccanti poenitentiā Aug. And though God giue forgiuenesse euer to the penitent hee doth not euer giue repentance to the sinner And if the Lord giue not this gift and grace of repentance it is impossible for a sinner euer to repent Nay when the Lord hath once in the Gospel made tender of grace saluation conuincing our iudgements and bringing sin to fight with the wages of sin which is the wrath of God and destruction of soule and body for euer And with all tendering vs a gratious pardon in the blood of his Son that vpon our true repentance hee will bee againe reconciled vnto vs which tender of grace mercy offered when it shall bee on our part reiected and men shall perfer their owne sinfull lusts before their peace and by their obstinacy and willfull rebellion in sin trample vnder foote the blood of the Lord Iesus the time may come nay the time will come when thou wouldest faine repent thee of thy sins and canst not the Lord then may giue thee vp to hardnesse of heart and finall impenitency And therefore dally not with sin presume not to repent at thy pleasure But breake off thy sins betime by repentance remember that God will not be mocked Whatsoeuer a man soweth saith the Apostle that shall hee reape The whole life of a Christian should bee but a preparation for death for in dying well doth consist the wellfare of a Christian for euer Now it is in grace in some sort as it is in nature the seede cast into the ground must haue some time to roote to battle to spring and to bring forth fruite and according as the seede is so is the crop we must sow in teares if we wil reape in ioy And largly in the one Modica sementi detractio est magnum messis detrimentum Bern. if we will reape abundantly in the other Againe men doe not sowe tares and looke to reape wheate Besides neuer was there seene a Seed-time Spring Sommer and Haruest come together O then why should Sathan and our owne sinfull hearts thus delude vs to thinke that wee may reape the crop of glory in heauen neuer sowed the seede of grace on earth Whereas God hath ioyned these two together grace glory Without holinesse no man shall see the Lord. To returne now to the vses Vse 1 Seeing this is so then that an euill life hath commonly an euill death then the madnesse of those men is to bee mourned for as Samuel mourned for Saul that flatter themselues in their sinfull courses that they shall at last dye happily when they haue had no care nor conscience in their liues to liue holily Indeed I confesse that heauen hath many well willers who would not goe to heaven auoid the torments of hell Cursed Balam himselfe can wish that his soule might dye the death of the righteous Numb 23. though he had no regard at all to liue the life of the righteous But these are but bare wishes in the wicked they cannot properly be called desires because they come but from some sudaine passion in the heart when the thoughts of death Iudgement or Hell possesse them Whereas the desires of the godly are euer ioyned with the meanes conducing thereunto such as are the daily hatred of sinne grouth in mortification daily increase of heauenly knowledge faith repentance and the like But these men separate those whom God hath ioyned together grace and glory And though their liues be neuer so vile wretched and sinfull presume that it shall go well with them in death No question this Impenitent Thief could not but see that his sinfull course of life and his heart must needs smite him somtimes for the same And what might be the answer he gaue his heart euery man may iudge that though he ran a sinfull course for a time yet he would repent at last and become a new man Thus is it now with the drunkard swearer vsurer yea the prophanest liuing for none can be so desperately sinfull but sometimes their hearts smite them and they answer them still with a late repentance as if repentance were in their power But at last comes death and ouertakes the sinner and now is he taken as a Bird in the snare Now he sees when it is too late how Sathan and his owne cursed heart haue kept him hud winkt and now in stead of confession of sinne and sorrow of heart for their former abhominations and calling on God by earnest and hearty prayer all which they promised vnto themselues at this time Behold here in this Impenitent Thiefe hardnesse of heart and finall impenitency yea he falls to mocking and blaspheming the Lord of life from whom saluation commeth Canst thou heare these things thou that art a drunkard swearer vncleane person that lyest and liuest in thy sinnes and not haue thy heart tremble within thee I will conclude with that of Moses O that men were wise Deut. 29. then would they consider their latter end Vse 2 Secondly seeing then that the late and last houres repentance the common refuge of wicked men as it falls short of holinesse in life so it seldome reacheth to happinesse in death It shall bee our wisedome then betimes to lay for this worke of repentance and to liue an holy life that hath the promise of an happie death Get we grace in life we shall not misse of glory in death Psal 73. Marke the vpright man and behold the iust the latter end saith Dauid of that man is peace They shall enter vpon peace and shall rest in their beds Who Isa 57.2 Euery one walking before the Lord in righteousnesse So Paul I haue kept the faith 2. Tim. 4. henceforth there is laid vp for me a crowne of righteousnesse Thus runne then the promises of blessednesse in death to such and such onely who walke with God in a holy life But we see sometimes euen of Obiect 5 those holy Brethren that haue liued so purely and so godly in death they haue raged and blasphemed yea and
this title of Lord doth most truely and properly belong vnto him Christ Lord in himselfe in foure respects because he is Lord indeed and that in foure respects First by right of creation in that he made vs of nothing when we had no being Ioh. 1.3 Col. 1.15 For all things were made by him and without him was made nothing that was made Secondly by right of inheritance Heb. 1.2 for he is made Heyre of all things Thirdly by right of dominion or Lordship in regard of that power rule and dominion hee hath ouer all things of whom we hold all things wee haue and inioy bodies soules goods and all and that but in Capite and onely durante beneplacito so long as he shall please And lastly in regard hee hath no partners with him in his dominion 1 Cor. 12.5 Though there be differences of administrations yet there is but one Lord and it is hee that is sole Monarch and onely Potentate ouer the whole earth and is therefore called King of Kings 1 Tim. 6.15 and Lord of Lords 2 In his relation to vs foure wayes Secondly as he is Lord in himselfe so is hee also in his relation to vs and that foure wayes First by right of redemption for it is he that hath ransomed vs out of the hands of Sathan and power of hell to whom wee were once in bondage Now hee redeemes vs with his bloud and payes that matchlesse price for vs and thereby makes vs his owne We were not redeemed saith the Apostle with corruptible things 1 Pet. 1.18 19. as Siluer and Gold but with the pretious bloud of Christ Secondly in respect of that spirituall marriage that is betwixt Christ and euery faithfull soule For the Lord hath coupled vs vnto himselfe in holy wedlocke I will marry thee vnto me for euer Hos 2.19 yea I will marry thee vnto mee in righteousnesse in iudgement and in mercy and in compassion And againe As the Husband is the Wiues head Eph. 5.23 so Christ is the head of the Church Thirdly in the right of conseruation by whom we are kept and maintained Heb. 1.3 Sustaining all things by his mighty power For as he hath redeemed vs out of the power of Sathan he leaues vs not without any further care but still watcheth ouer vs for good for if the wings of his speciall prouidence were not spred ouer vs and mercy compassed vs about wee had not liued to this present hour but our bodies long ere this had beene in the graue and our soules in hell And last of all because all the elect of God are a chosen generation giuen him of God the Father ouer whom hee should rule and therefore called his peculiar people cast vpon him onely to bee cared for So then consider we Christ as a Redeemer as a Husband as hee that hath vndertaken for vs and his Church likewise as his peculiar people cast vpon him by good right must Christ needs be Lord. But how can Christ be such a Lord Obiect seeing he is so often called in the Scriptures by the name of a Seruant Phil. 2.7 He tooke vpon him the forme of a Seruant Christ is to be considered as a Mediator Answ and so is he in a speciall manner Esa 37.35 a Seruant vnto his Father because he faithfully serued him therein being first sent of God and therein became obedient vnto his Father in all things Yet this doth no whit derogate from Christs dignitie who still remained a Lord in himselfe and Lord ouer vs his redeemed ones The vses arising hence are these First if Christ be such a Lord in Vse 1 himselfe and such a Lord ouer vs we are taught to esteeme of him accordingly and to yeeld vp all holy obedience vnto him Doth not the Lord require it vpon this very ground Mal. 1.6 If I be a Lord where is my feare Luke 6.46 And againe Why call ye me Lord and doe not the things I command you And because an hypocrite may yeeld Christ this homage in words to cry Lord Lord Mat. 7 21. we must by our deeds yeeld vp our selues as seruants to obey him in all righteousnesse Vse 2 Secondly wee must labour to be acquainted with the will of our Lord for otherwise we can neuer performe any acceptable obedience vnto him Our good meanings will not goe for payment with him such seruice can neuer please him Pro. 19.2 for without knowledge the minde is not good Vse 3 Thirdly the consideration of this that Christ is our Lord should worke our hearts to contentation in all estates and conditions of life whatsoeuer whether weale or woe prosperity or aduersitie It was a godly resolution of old Eli when he heard of that strange iudgement the Lord would bring vpon his house It is the Lord 1 Sam. 2.18 let him doe as it pleaseth him He kisseth the rod like a good natured childe and submitteth himselfe to the Lords sharpest corrections without repining And this was Dauids case when the Lords hand lay heauy vpon him I became dumbe Psal 39. and opened not my mouth because it was thy doing And so the Church in great affliction and distresse It is the Lords mercy that wee are not consumed Lam. 3.40 Iob 1. vlt. because his compassions faile not And last of all we are taught to Vse 4 depend vpon him for food rayment and all things necessary that is our Lord and hath vndertaken for vs. Children can doe this hauing earthly fathers and seruants can doe this that haue earthly Masters and Lords ouer them Why then should not Gods people doe this with hope and boldnesse especially seeing he hath commanded vs to cast all our care vpon him being God alsufficient Gen. 17.1 Text. Thy Kingdome Secondly as he acknowledgeth Christ to be a Lord yea the Soueraigne Lord of all so doth he likewise acknowledge him to be a King yet so as that his kingdome is not of this world Lord remember me when c. 2 Christ is a King This regall and Kingly office of Christ is clearely manifested throughout the whole Scripture Psal 2.6 I haue set my King vpon my holy mountaine Christ taketh this honour vnto himselfe Mat. 28.18 Esay 9 7. All power saith he iâ— giuen me in heauen and earth And againe he hath vpon his garment and vpon his thigh a name written The King of Kings Reu. 19.16 Luk. 1.33 Dan. 2.44 Dan. 7.14 1 Cor. 15.24 and Lord of Lords Thus the Euangelist Saint Luke Hee shall raigne ouer the house of Iacob for euer and of his kingdome shall bee no end Againe that this kingdome of Christ is not of this world otherwise then in the hearts of men but it is a spirituall and celestiall kingdome so Christ Ioh. 18.36 Rom. 3. Ioh. 6.15 My kingdome is not of this world though he were Heyre apparent vnto the Crowne and kingdome of
3 The time when As this Penitent Theefe at this time acknowledgeth Christs Deity that hee was Lord and King and desireth as we haue heard before principally mercy for his soule that it might goe well with it in death or after death So now he comes to the time wherein especially he desired to bee remembred of Christ â— when Christ should come into his kingdome Q.d. O Lord now is the time of thy humiliation wherein thou art pleased to vndergoe the punishment for the sinnes of all the elect and to beare the burthen of thy Fathers wrath and all to free thine from the wrath to come I know this price will be payd and this misery thou now sufferest for sinne will be ouer and thou thy selfe againe restored into thy glorious kingdome there to liue and raigne for euer I beseech thee now heare mee against that time Doct. 1 and remember mee in mercy The happinesse of a Christian not to be looked for here but hereafter when thou commest thither Note we hence That the happinesse of a Christian is not to be looked for here but hereafter The fruit of repentance of righteousnesse and of holinesse is not to bee looked for here but hereafter The Christian hath not his happinesse in present possession but in reuersion In hope and expectation are they kept here liuing by faith as the Heyre being not of ripe yeares is not possest of the inheritance but after death they come then to bee possest of that glorious inheritance layd vp for the Saints This doth this Penitent Theefe acknowledge here in this his request to Christ as if he should say O Lord it is not life for a time which cannot be long that I so much stand vpon since death I haue deserued I am willing to dye but it is this I specially desire aboue al the world besides that when this life shall haue an end I may haue a resting place in thy kingdome If in this life onely wee haue hope in Christ 1 Cor. 15.19 wee are of all men most miserable And this the holy Ghost obserueth as an admirable fruit of the admirable faith of the Primitiue Fathers Heb. 11.13 14. who albeit they receiued not the promises but saw them a farre off were perswaded of them and imbraced them and confessed that they were strangers and Pilgrims on earth declaring plainely that they seeke a Country 1 Ioh. 3.2 Now we are the Sonnes of God saith the Apostle But it doth not appeare what we shall be It is true the Lord giues vs now the first fruits of the spirit the earnest of our inheritance which is peace with God and peace in our owne consciences and ioy in the holy Ghost to comfort the hearts of his seruants and to cheare them vp in their pilgrimage But the full fruition of their happinesse is not to be expected here but in heauen This made the Apostle Paul to say â—hil 3.3 â—3 14 I forgat that which was behinde and reaching forth vnto those things which are before I presse toward the marke for the price of the high calling of God in Christ Iesus as knowing that the happy recompence of reward was not to bee looked for here but hereafter And the reason is Reas 1 First we know but in part and therefore can beleeue but in part can be sanctified but in part and so cannot be capable of the perfection of our happinesse till all our imperfections be done away â— Cor. 13.9 and our sanctification shall bee perfected Reas 2 Secondly this is the time in this life of a Christians warfare where wee are to combate with sinne Sathan and the world Now as it was said Let not him that putteth on his Armour reioyce but him that putteth it off for this battell endeth not vntill death come when then we shal be out of the Gun-shot of Sathans temptations and set free from all the enemies of our peace Besides the Lord will haue Reas 3 the graces in the hearts of his seruants first exercised and made manifest to the praise of his owne Name and that in this life before he crowne them with glory hereafter Seeing then that the happinesse Vse 1 of a Christian is not to be looked for here but hereafter in the kingdome of heauen This may teach vs in the first place to vse the world as if we vsed it not and not to pitch our Tabernacle here but rather to resolue that heauen is our portion and our inheritance Heb. 11.13 and therefore as Strangers and Pilgrims we should seek and prouide for an abiding City Vse 2 Secondly seeing our chiefest happinesse and comfort is not to be looked for here nor in any sublunary thing vnder the Sunne but reserued for vs in Gods kingdome This should teach vs to lift vp our hearts thither Col. 3.2 and to set our affections on heauenly things and not on things below nothing can more dishonour a Christian then this to make the world his chiefest study and care whereas the Lord hath reserued vs for a more durable and lasting inheritance Text. When thou commest into thy kingdome This Penitent Thiefe albeit truely humbled for his sinnes and obtayning mercy at Christs hands in the pardon of them as we shall see hereafter yet is not freed from his temporall punishment but suffereth with Christ And herein will teach vs That release from temporall Doct. 2 afflictions doth not alwayes follow true repentance Release from temporall afflictions doth not alwayes follow true repentaÌ„ce but many are punished temporally that are not condemned eternally Wee may see this in that manner of the Lords dealing with Adam and Eue after they had sinned God made with them a couenant that The Seed of the woman should bruse the Serpents head Gen. 3.15 which was a cleare promise and prophecie of Christ by whom he was againe to bee restored into fauour Yet notwithstanding Cursed bee the earth for thy sake And In sorrow shalt thou bring forth c. This we may see in Moses Deu 34.5.10 an excellent seruant of God and so often stiled in Scripture a man highly in Gods fauour to whom God spake face to face a Ruler and Sauiour vnto his people Israel Yet for his sinne the Lord would not suffer him to go into the land of Canaan I do not doubt of the saluation of Miriam the sister of Moses that repined against Moses because she was no Prophetesse or at least in that authoritie as Moses himselfe was yet God stroke her with the Leprosie Though the Lord pardoned the sinne of Dauid vpon his true repentance 2. Sam. 12.10.11 yet the sword is sent against his house and his owne wiues are defiled We may see this in the Israelites in their iourneying towards the Land of Canaan for whose sinne of murmuring against Moses and Aaron Psal 90. the Lord brought heauie iudgements vpon them vntill they were almost wasted and consumed