leaue the world and to go to giue vp his last account vnto God for all the things he had done in his bodie 2. Cor. 5.10 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 seele 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 That wee must so consider of God in prayer Doct. In prayer wee must see God alsufficient in those things wee aske of him 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 Ichouah 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 Psal 94.1 O Lord God to whom vengeance belongeth 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 exhorting 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 First Reas 1 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 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 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 This serues first of all to condemne that horrible practice of the Church of Rome Vse 1 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 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 alsufficiency 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
brand of a wicked man And last of all doe none but wicked men vse it why then let vs not regard it let vs not care how we are iudged by them that speake not out of iudgement but malice as they are masters of their tongues so let vs be masters of our eares by the vse whereof we may learne to contemne contempt it selfe Saue thy selfe and vs. Text. It is not the pardon of his sins that this Impenitent Thiefe desireth at Christs hands but deliuerance from his temporall punishment Sinne affects him not but the punishment of sinne Note hence That wicked men in time of affliction are more troubled with the punishment Doct. 3 Wicked men are more troubled for their misery then their sinne the effect of sin then with sinne it selfe the cause of punishment They cry out not against their sins but against their punishment Gen. 4. My punishment is greater then I can beare saith Cain Exod. 9. Pray ye to the Lord that this plague may be remoued saith Pharaoh to Moses And this we may see by experience daily of many that complaine of their miseries their crosses and afflictions but neuer complaine of their sinne the cause of all And whence is this But from That doting respect which they beare to themselues Reas which drowneth all the respect they ought to haue towards God So that they looke not vpon God offended but themselues punished they looke not vpon their sinnes with an holy compunction but vpon themselues with a foolish confession they looke not vpon the wronging of Gods Iustice but the heauy effects of it in respect whereof the doore of their lips moues like a doore vpon rusty hinges with words of murmuring and complaining It may serue then for the triall of our owne hearts during the presence of any affliction It is a brutish thing to cry onely for want the young rauens the yong Lyons doe as much wee must grieue principally for the withdrawing of Gods fauour and countenance from vs aboue all crosses or losses or any other outward misery that can or doth betide vs. We must say as Mephiboseth to Dauid Let Ziba take all the lands it is enough that I see the Kings face A generous spirit whose ancestors were attainted cares not so much for the restitution of his lands but of his honour of his bloud So must it be with a Christian to be restored againe into Gods fauour when wee haue sinned must bee the principall thing wee labour and seek after Hitherto of the Impenitent Thiefe VERSE 40. But the other rebuked him saying Doest thou not feare God seeing thou art in the same condemnation HItherto wee haue heard the fearefull estate and condition of the Impenitent Thiefe whose life as it was wretched and miserable so was his death fearefull and damnable Wherein we haue seene that an euill life hath commonly attending it an euill death Now followeth in order the be hauiour of the Penitent Thiefe at this time that was crucified on the right hand of Christ who is so farre from rayling on Christ by the example of the high Priest and Elders or with his Fellow the Impenitent Thiefe as that he iustifieth Christ becomes a witnesse of Christs innocencie pleadeth his cause against his malitious enemies reprooueth his fellow and maketh a publicke profession of his owne faith in a publicke auditory that for his part hee looked for life and saluation onely through this crucified Christ whom the world contemned And herein indeed setteth forth the almighty power of Christ both in respect of his Deitie that was able thus to conuert a soule in so miraculous a manner without meanes as also in respect of the power and efficacy of his death and passion which declareth it selfe most powerfully in the conuersion of this man both in the powerfull worke of Mortification and vinification destroying and killing in him the works of the old man and working in him true godlinesse The blessed fruits and effects whereof will appeare in the processe of this History But the other rebuked him Here we haue two malefactors both of them guiltie of one and the same sinne and both of them brought to one and the same shamefull death yet the one left and forsaken of God the other had this mercy shewed him euen at the last to bee conuerted by Christ and so saued Note hence first the generall Instruction and herein first That the Lord many times of his infinite mercy doth call home of the most desperate and wretched offenders Doct. 1 God can make of great sinners great Saints and makes of great sinners great Saints Yea where there is true repentance it is not 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 Ionaâ— 1. how fouly and fearefully fell he 2. Sam. 11. And so Dauid likewise in the matter of Vriah 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 Reas 1 Gods gifts depend not 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 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 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 This serues first of all to magnifie the wonderfull wise dome and goodnesse of God Vse 1 who knoweth how to vse all things to his owne glory and can when and where it pleaseth him make of great sinners great Saints and bring backe some from their wicked wayes as a Brand plucked out of the fire Secondly we are taught here to esteeme of men as they are and
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 Gen. 3. to lend an care vnto his charmes First she saw the fruite and set open her eyes the casements of her soule by the which the deuill wound himselfe into her heart Secondly she desired Thirdly tooke of it Fourthly she eate thereof Still the further the worse Thus was it with Cain Pharaoh Saul Iudas c. If we examine their sinnes and fallings away from God wee shall sinde that all was not 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 Ier. 9.3 they bend their tongs like their bow to lyes 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 Mot. 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 Reas 1 in regard of Sathan who doth commonly so fortifie what hold soeuer hee winneth to himselfe that whensoeuer he findeth the heart of a sinner swept and garnished Luk 11. by euill thoughts and sinfull imaginations fit to entertaine Sathan Sathan will then bring with him seauen spirits worse then himselfe and these will enter in and dwell there and so the later end of that man will be worse then the first Secondly in regard of sin it selfe the which will fret daily moâ—e 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 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 God himselfe who being often and still and againe prouoked through the contempt of grace offered and through obstinacy willfulnesse in sinning is prouoked at last to cast off the sinner and to striue no more with him This was the iudgment the Lord threatned against the sinful world in the days of Noah My spirit shal no more strine with mans spirit Gen 6. Of all the iudgmeÌ„ts the most fearfulest wheÌ„ the Lord shal cast of a sinner his care lay the raines in the neck like a father whose son hath run riot loÌ„g by no means wil be reclaimed This is a sure fore-runner of distruction O then happy and thrice happy is he that sinneth least next he that returneth home soonest but most wofull is the â—state of him that comes once to be hardned in sinne that with Ieroboam hath sold himselfe to worke wickednesse in the sight of the Lord. Seeing then that wee see thus the cursed nature of sinne Vse 1 and the miserable condition of the wicked that when they begin once to fall away from God they 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 Leuinthaâ— His heart is harder then the neather milstone that is the state of those whom God hath once left to hardnesse of heart and giuen vp to reprobatc sense whose heart doth not quake and tremble to consider these things Secondly the consideration hereof should admonish 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
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 hudwinkt and now in stead of confession of sinne and sorrow of heart for their former abhominations and calling on God by earnest and hearty prayer all which they promised 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 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 Isa 57.2 and shall rest in their beds Who 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 Obiect 5 But we see sometimes euen of those holy Brethren that haue liued so purely and so godly in death they haue raged and blasphemed yea and behaued themselues as men in desperation T is true Resp this hath beene the case and so may bee of the most holy and sanctified seruants of Christ and yet this concludeth not that their deaths must needs therefore be miserable For such may be the nature of the disease as the Strangury Colique burning Feauer and the like that may cause this distemper in the best Now they are but the words of distemper and not spoken out of reason or iudgement neither will the Lord impute them vnto his seruants Rom. 11.1 For will God cast away his people God forbid Neither can mans changeable tongue alter Gods vnchangeable decree Or at the most such distempered words vttered by the godly at last are but forced through some violent temptation of Sathan which the diuell shall answer for and not the godly neither conclude the want of loue to God or deliberate purpose to sinne but rather humane frailty which shall not hinder true happinesse On him That is on Christ On whom hee rayled not on his fellow that was a Malefactour with himselfe no they were as Simeon and Leui brethren in iniquitie But vpon the most innocent the Lord Iesus Christ himselfe Herein teaching vs That none are more obnoxious and liable vnto disgrace and reproach then the godly are Doct. 1 None more liable to disgrace then the Godly are yea the better the Christian the more subiect to the reproach of wicked men Let no man then that is religious and godly indeed thinke that he can escape the mockeries and derisions of the wicked it is the portion of the Lord Iesus Christ himselfe he vndergoeth this at the hands of sinners yet doth patiently beare it This was Dauids case Psal 21.7 All they that see me laugh me to scorne They shoot out the lip they shake the head saying he trusted in God Psal 69.12 c. And againe They that sate in the gate spake against me and the drunkards made songs of me This was Iobs case Iob 30.1 They that are younger then I mocke me This was the case of the Prophet Esay Behold I and the children whom the Lord hath giuen me Isa 8.18 are for signes and for wonders in Israel Thus complaineth the Prophet Ieremy Ier. 20.7 I am a derision daily euery one mocketh me And this was the complaint of the Apostles of Christ We are made a spectacle vnto the world 1. Cor. 4.9.13 to
but fareth the better euery day for their sake They are they that with Moses and Aaron are euer and anon readie to stand in the gap to turne away the Lords wrathfull indignation against a Land and people Thus much for the generall Instruction Lord remember me when thou commest c. Text. The next thing we are to obserue is the Prayer it selfe Lord remember me c. Though faith which is the life of the soule be hidden in it selfe yet it is perceiued by the fruites thereof As we see the naturall life is a secret in nature yet perceiued by the Symptomes of life such as are motion breathing c. And as the sappe in the root is secret yet perceiued by the blossomes and fruite that the same sends forth Euen so is that spirituall life in the soule made manifest by the blessed fruites and effects thereof such as are affiance in God prayer c. Now the faith of this Penitent is admirable in two respects The faith of the Penitent admirable in two respects First in respect of the things beleeued Secondly in respect of the circumstances thereunto belonging which makes the same so much the more admirable The things he professeth here to beleeue touching Christ are 1 That he is a Lord. 2 That he is a King howbeit that his kingdome be not of this world but spirituall in the hearts of men Secondly the circumstances thereto belonging serue much to commend the excellency thereof First In respect of the Petitioner in respect of the Petitioner such a one that had not beene brought vp in the schoole of Christ but rather in a den of theenes hauing none to instruct him hauing not heard Christs heauenly doctrine nor seene those glorious miracles that hee wrought and yet notwithstanding to acknowledge him thus to be a Lord and a King this serues greatly for the commendations of his faith Secondly In respect of the Petitioned in respect of the Petitioned and that is Christ now at this time so much abased despised forsaken yea of his owne Disciples themselues Now there is no healing of the sicke no giuing sight to the blinde no raising vp of the dead At this time I say to acknowledge Christs Deity and to seeke at his hands for a kingdome must needs shew his faith to be admirable Lord The first title that hee here assigneth vnto Christ is Christ a Lord two wayes he calleth him Lord. Now Christ is a Lord 1 In himselfe 2 In his relation to vs. First In himself Ioh. 1.3 Heb. 1.3 in himselfe and so is hee Lord ouer all blessed for euer Both in respect that he giueth essence and being vnto all things sustaining all things by his Almighty power As also for that he is the Soueraigne Lord of all Luke 2.11 Acts 10.36 and therefore called Lord of the Angels much more of all other inferiour creatures Yea the title of Soueraigntie to be called Lord is so proper vnto Christ as that many times in the Scriptures he is called by no other name As that of the Apostle Saint Paul 1 Cor. 6.14 1 Cor. 12.3 God hath raised vp the Lord and no man can say that Iesus is the Lord but by the holy Ghost and againe 1 Cor. 8.6 Vnto vs there is but one God which is the Father in whom are all things and one Lord Iesus Christ Yea this is that title which Christ doth assume and take vnto himselfe as a proper name by the which he will be knowne of vs. Ye call me Lord and Master Ioh. 13.13 and ye say well I am so Now 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 For all things were made by him Ioh. 1.3 Col. 1.15 and without him was made nothing that was made Secondly Heb. 1.2 by right of inheritance 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 Secondly In his relation to vs foure wayes 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 redeernes 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 theâ— vnto mee in righteousnesse in iudgement and in mercy and in compassion And againe Eph. 5.23 As the Husband is the Wines head 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 bee 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 Phil. 2.7 by the name of a Seruant 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 Vse 1 if Christ be such a Lord in 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 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 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 1 Sam. 2.18 It is the Lord 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 â—9 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 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 Gen. 17.1 being God alsufficient 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. This regall and Kingly office of Christ Christ is a King is clearely manifested throughout the whole Scripture I haue set my King vpon my holy mountaine Psal 2.6 Christ taketh this honour vnto himselfe Mat. 28.18 Esay 9 7. All power saith he is 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 1â— 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 Israel being the seed of Dauid Luke 12.13 yet hee withdrew himselfe when the people sought to make him King and refused to determine cases of Inheritances betwixt brethren Now there are many things peculiar vnto Christ The things peculiar vnto Christ and his kingdome wherein hee excels all the Kings of the earth First in regard of the excellency of his person other Kings are the sonnes of mortall men Christ is the Sonne of the euerliuing God Secondly in respect of the extent of his Kingdome hee is that vniuersall Monarch King of Kings Reu. 19.16 Psal 2.8 from the ends of the earth Aske of mee and I will giue thee the heathen for thine inheritance and the vtmost parts of the earth for thy possession Alexander neuer saw many parts of the world much lesse subdued them but Christ is King ouer all Acts 10. Col. 2.9 yea hee raigneth and ruleth ouer Angels principalities and powers Thirdly in respect of those victorious conquests that are made by Christ he hath the preheminence of all Princes he hath conquered sinne death hell Col. 2.15 Sathan and hath spoyled Principalities and powers And last of all in regard of the perpetuitie of Christs Kingdome 1 Tim. 1.17 His Kingdome shall haue no end Other Kings and Kingdomes haue their periods and determination but thus is it not with this King and Kingdome for hee is The King eternall immortall inuisible and onely wise God Now the vses are First of all Vse 1 seeing Christ is our King we are taught with Iob to acquaint our selues with God and with the statute lawes of his kingdome Subiects must not be ignorant of the Princes lawes To plead ignorance will not purchase immunitie from punishment if men offend against the lawes of the kingdome All Gods people must be acquainted with Gods will reuealed in his Word Mat. 28.20 Heb. 12.25 Teaching them to obserue all things whatsoeuer I command you See that ye despise not him that speaketh for if they escaped not which refused him that spake on earth much more shall we not escape if wee turne away from him that speaketh from heauen Secondly seeing Christ is our King and we are his Subiects we we are taught to carry our selues accordingly Christs Subiects must differ in manners from all other Nations and people in the world they are a Royall generation a peculiar people vnto the Lord and therefore are to shew forth the power of him that hath thus called vs out of darkenesse into the maruellous light And herein to approue our selues for his Subiects and People by our holy conuersation in the world He hath chosen vs Eph. 1.4 that we should be holy and without blame before him in loue Thirdly The meanes to inlarge Christs kingdome we are to labour by all meanes possible for the comming of Christs Kingdome that is for the inlargement thereof in the world in the hearts and consciences of men Christs kingdome of power Christs kingdome of grace and his kingdome of glory Now the meanes are either Externall or Internall The Externall meanes for the inlarging of Christs kingdome Externall are 1 The Word 2 The Sacraments 3 Discipline The Word is the Scepter of Christs kingdome The Sacraments are the Churches magnacharta confirming the Couenants betwixt Christ and his people And Discipline is the due execution of Christs lawes for the incouragement
howsoeuer the wicked and the godly desire eternall life alike the childe of God onely is wise to lay hold vpon the opportunity whilest grace is offered seeking that in the first place Mat. 6.33 aboue all earthly and transitory things whereas it is the propertie of wicked and vngodly men to put it off vntill the day of grace be past Luk. 13.25 euen till the Master of the house be risen vp and hath shut to the dore Fiftly there is in the godly and those that shall bee saued in the end a constant seeking of God of eternall life and saluation not by moods and fits but throughout the whole course of their liues All their thoughts words and actions sauor of grace within and tend vnto heauen and the furtherance of their eternall happinesse Whereas with the wicked it is not so with them for if they desire eternall life and saluation it is no constant desire but by fits either when the Word or some affliction or other hath kindled such a good motion for the present within them but by and by like the morning dew it goeth away Hos 6.4 And last of all there is yet this difference betwixt the godly and the wicked in their desires A wicked man desires mercy but not grace the pardon of sinne but not the spirit of corroboration and strength against sinne He rather desireth freedome from misery the effect of sinne then from sinne it selfe the cause of misery wheras the childe of God is as earnest with God for strength against his corruptions for the time to come as the pardon of his sinne past Dauid is as earnest with God to stablish him with his free spirit Psal 51.12 as to wash him from his sinne Well then to conclude this poynt would we haue any comfort in our owne soules that wee are amongst the number of those that hunger and thirst aright after eternall life and saluation that our desires proue not to bee like the vaine wishes of the wicked that shall not profit them in the end O let vs then try our selues and examine our owne hearts by the rule of this doctrine Are we truely sensible of our owne wretchednesse and misery by reason of sin haue we vsed all holy helpes and meanes whereby wee may come to the comfortable assurance therof vnto our ownesoules Haue we learned to prize eternall life and saluation aboue all the world besides haue we made vse of all opportunites that God hath offered vnto vs for the getting of grace into our soules hath this desire of ours beene constant and not by fits onely and haue we as earnestly sought at Gods hand strength against our corruptions as the pardon of our sinnes past These things indeed may minister vnto vs a comfortable assurance that our desire of eternall life and saluation hath beene true hath beene vnfained such as shall not misse of saluation in the end Whereas if on the contrary part we neuer yet truely saw our misery by reason of sinne haue euer sleighted Gods ordinances preferred the world our profit and pleasures before the euerlasting saluation of our soules haue made no account of the season and opportunity of grace offered haue neither constantly desired nor for future times sought strength of God against our corruptions know wee that our desires were neuer true and vnfained but such as may be in wicked men that shall misse of saluation in the end When thou commest into thy kingdome 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 n. 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 Phil. 3.3.13.14 I forgat that which was behinde and reaching forth vnto those things which are before I presse toâ—ard 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 First Reas 1 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 1 Cor. 13.9 till all our imperfections be done away and our sanctification