be prepare flesh for his people Howsoeuer this people were guiltie of many sinnes yet this this sinne of Infidelitie was that sinne that in so speciall a manner prouoked the Lord to wrath against them for so saith the Text Psa 78.21 Therefore the Lord heard and was angry and the fire was kindled in Iacob and also wrath came vpon Israel But what might be the reason thereof Because they beleeued not in God Vers 22. and trusted not in his helpe And albeit the Lord sware vnto their Fathers that he would giue vnto them the Land of Canaan Deut. 1.8 yet of all those that came out of the land of Egypt and had seene his miracles vpon Pharaoh and his people there did not one of them aboue the age of twenty yeares come into that good Land What might be the cause Surely they stood guiltie before the Lord of many sinnes such as were their idolatry whoredome c. but aboue all other that which the Lord was most of all displeased at was their Infidelity for so saith the holy Ghost Heb. 3.19 They could not enter in because of vnbeleefe This appeares likewise in the example of that Prince in Samaria that would not beleeue the Prophet touching the great plentie which he prophesied should be in Samaria 2. Kin. 7.1 that a measure of fine floore should be sold for a shekel in the gate of Samaria His infidelitie did not onely depriue him of the fruition of the plenty but was punished with the losse of his life For the people trode him in the the gate and he dyed 2. King 7.20 Another memorable example hereof we haue recorded by the Euangelist Mark 6.5 That when our Sauiour came to the City of Nazareth there to preach and to shew his power the Text saith Hee could do no great works there Vers 6. and what might be the reason Mat. 13.58 Because of their vnbeleefe The Infidelity and vnbeleefe that was amongst them did after a sort binde the hands of our blessed Sauiour that he could not do the good he desired amongst them This doctrine might bee further insisted vpon by the examples of Gods iudgements vpon his owne children as the Israelites who for this sinne were broken off Of Zachary that doubting of the Lords promise by his Angell Rom. 11.20 that Elizabeth his wife should beare him a Sonne Luk. 1.20 was for this sinne of his smitten dumbe By all which testimonies and examples it is most cleare how hainous this sinne of Infidelity is And it must needs be so Reas 1 First because after a sort it puts the lye vpon God his word and promises and so likewise vpon all those excellent attributes of his such as are his power wisedome truth goodnesse and mercy an heart fraught with infidelity credits none of these 1. Ioh. 5.10 He that beleeueth not God hath made him a liar Then the which what greater disgrace can be put vpon any then to giue him the lye Secondly the sinne of Infidelity Reas 2 is a mother sinne and is the cause of many other euils and enormities in the hearts and liues of men And hence is it that the Apostle ioynes these two together an euill heart Heb. 3.12 and an heart of vnbeleefe as the cause and the effect for as Faith is a mother grace and produceth feare loue obedience c. So where infidelitie beares sway there must needs all manner of impietie raigne and abound This serues first of all to let vs Vse 1 see in what a cursed and miserable estate and condition all wicked and vngodly men are in that are void of faith and full of infidelity Such men can neuer please God in any thing they take in hand For Rom. 14.23 Heb. 11.6 Whatsoeuer is not of faith is sinne And without faith it is impossible to please God Their hearing of the Word receiuing of the Sacraments prayer and the like holy duties are all abhomination to the Lord when they are not done by a beleeuer To an vnbeleeuing heart neither the power of Christs merits nor the infinitenesse of Gods mercy Word Sacraments can neuer profit but all tend to the destruction and the increase of the condemnation of an vnbeleeuer Vse 2 Secondly seeing that this sinne of Infidelitie aboue all other sins is such a stumbling blocke in our way strikes at God and all his attributes and seemes to put the lye vpon them all makes the Word Sacraments prayer and all other the ordinances of God vnprofitable vnto a man O how should this prouoke euery man euen as he tendereth the saluation of his owne soule to take heed of this sinne O vnhappie If was this vnto this poore man that shut vp heauen gates against him Take we heed of that thought at any time that shall seeme to question the truth of Gods word But rather let vs labour daily more and more to haue our hearts confirmed against all diffidence and distrust of God Saue thy selfe and vs. Text. These words were spoken in an ironicall and taunting manner 2 Scoffingly desiring deliuerāce after the manner of the chiefe Priests and people who mocked our Sauiour likewise at this time saying Mat. 15.29 If thou be the King of Israel come downe from the Crosse And againe He saued others Mat. 27.39 himselfe he cannot saue This impenitent thiefe trades in their steps and followes their example and mocketh Christ likewise Whence we may note Doct. 1 Euill examples dangerous First how powerfull examples are with men either to the imitation of that which is good or euil As men meete together vsually they traffique together by their interchange of words and manners whether they be godly or wicked But especially of great men and men in authoritie their examples being euill hurt many As the Chiefe Priests and Elders here they giuing such an euill example in mocking Christ no maruell though the common people do the same likewise We may see this in Herod in this Chapter when he began to offer indignity to our Sauiour the Men of warre yea all his traine were ready to do the same 1. Kin. 22.24 Let Ahab but declare himselfe no friend to Micha the Lords Prophet and Zidkijah the Kings Chaplaine will dare to smite him on the face So true is that of Solomon Pro. 29.12 If a Prince hearken to lyes all his seruants are wicked We may see this by daily experience that they that associate themselues with those that are vile and sinfull sauour of their manners and are made worse by them Pro. 13.20 He that walketh with the wise shall be the wiser But he that vseth the company of fools shall be the worse Yea Gods people themselues when they haue liued in sinfull places and haue had to do with wicked persons they haue receiued some blurs and blots of their filthinesse and haue not escaped free from their sinne but haue made good
contemned and despised to finde life the particulars whereof now follow in order But whence was this that he is become such a worthy confessor excusing Christ and pleading his cause who so lately before by his sinfull and wretched life had so dishonoured him No question this proceeded from the Lords free grace and mercy shewed vnto him giuing him to see his sins to be humbled for the same and by a liuely faith to lay hold on Christ It was Christ that had first looked on him with the eye of mercy that had in him no merit before he could behold his godhead now at this time vailed and he himselfe so much abased He was by nature in the same estate and condition with the other malefactor guiltie of the same sinne ouertaken with the same punishment and so had perished euerlastingly had not the Lord Iesus of this stone made a sonne of Abraham and framed his heart anew making a difference through grace where there was none by nature for so was it his good pleasure The instruction we may learne Doct. 2 hence then is this All men are alike by nature vntill God make a diâ—ference by grace that by nature there is no difference betwixt Gods children and wicked men vntill the Lord make the difference by grace we are all hewed out of the same rocke that the vildest wretch and cursedst Canibal was that euer breathed vntill the Lord doe frame the heart anew wee are all folded vp in the state of nature and are the children of wrath as well as others Doe but consider what the Scripture speaketh of this particular that we are all by nature the children of wrath Eph. 2.3 Eze. 16. that our father was an Aramite and our mother a Hittite such as wee are indeed without the couenant without God in this world Corrupted with iniquity from the womb Psal 51.7 conceiued of vncleane seed Iob 14.4 yea all the faculties of our soules how are they depraued through this originall corruption Eph. 4.18 The vnderstanding is blinde Hauing their vnderstandings darkened being alienated from the life of God through the ignorance that is in them The will is froward and rebellious Rom. 7.15 what I would that doe I not but what I hate that I doe hauing not so much power to thinke that is good And the same is true of our affections 2. Cor. 3.5 which are likewise disordered being set vpon transitorie things which profit not and altogether auerse from heauenly things inasmuch as the Apostle saith Rom. 3.23 We are depriued of the glory of God Hauing in vs no inclination at all to any thing which is good but rather indeed an inclination to all things that are euill Gen. 6.3 And in this miserable estate and condition doth the Lord finde vs when he is pleased to call vs as we may see in Saul Zacheus Acts 9. Luke 19. Ioh. 7. Mary Magdalene this penitent Thiefe and of all the faithfull it is God Who worketh both the will and the deed Phil. 2.13 and that of his owne good pleasure 1. Cor. 4.7 Who separateth thee saith the Apostle or who causeth thee to differ It is the Lord that makes this difference betwixt vs and wicked men Yea wee shall finde the whole worke of grace of Conuersion and saluation to be wholly attributed vnto him he is the Alpha and Omega the first and the last the beginning and the end that is all in all in the worke of our saluation First Election which is the ground foundation of al grace Election this comes from him Hee hath predestinated vs to bee adopted through Iesus Christ in himselfe Epees 1.5 according to the good pleasure of his will Secondly vocation and a Christian mans effectuall calling Vocation outwardly by the word and inwardly by the Spirit this proceeds likewise from him and his free and vndeserued grace and fauour alone 2. Tim. 1.9 He hath saued vs and called vs with an holy calling Gal. 1.6 Not according to our workes but according to his owne purpose and grace Thirdly Faith is the instrument or the hand Faith by the which we come to lay hold vpon and apply Christ and his righteousnesse vnto our owne soules in particular Heb. 11.6 and without which we cannot please God Now from whence haue we this grace truly to beleeue Ephes 2.8 for By grace ye are saued through faith and that not of your selues it is the gift of God Fourthly Obedience from him alone proceedeth what will what power or abilitie soeuer we haue for any holy duty Ezek. 36.27 28. A new heart saith the Lord will I giue you and a new spirit will I put into you I will take away the stony heart out of your body and I will giue you a heart of flesh I will put my spirit within you and cause you to walke in my statutes Fifthly to haue the Word and Sacrament effectuall vnto vs this comes from him otherwise Paul may plant 1. Cor. 3.6 and Apollo water but all in vaine I haue planted and Apollo watered but God gaue the increase 6 Perseuerance Finally the gift and grace of perseuerance to hold out in our Christian race vnto the end this is likewise from him I will giue them one heart and one way Ie. 32.4.41 that they may feare me for euer I will put my feare in their hearts and they shal not depart from me And That God who hath begun that good worke Phil. 1.6.29 will performe it vntill the day of Iesus Christ So that it is he that is the Alpha and Omega the first and the last that is all in all in the matter of grace and saluation So as we must say with the Church Isa 26.12 O Lord thou hast wrought all our works for vs. And it must needs be thus For Reas 1 First God will haue the whole glory of this worke of our conuersion and saluation and none other That all matter of glorying in our selues might bee taken away and that we might say with the Psalmist Not vnto vs Lord not vnto vs but vnto thy Name giue the praise He will haue the glory of his owne worke and the praise of his owne mercy and will teach vs to go out of our selues and to say with Paul By the grace of God I am that I am Secondly we haue nothing of Reas 2 our owne or within vs that should moue the Lord to elect vs vnto life or to adopt vs as sonnes wee are miserable orphans and haue naught else to plead vnto God to commiserate our misery we are beggers and destitute of all good things Our penury is such as that we are faine to begge at his hands Our daily bread he oweth vs naught and they are but his owne gifts and graces giuen vnto vs that he crowneth with glory Vse 1 This serues first of all to humble vs
the threshing place c. The like we haue in Sarah albeit shee had heard the promise that God had made to Abraham her husband Gen. 17.16 that God would giue her a sonne Gen. 18.12 I will blesse thee saith God and giue thee a sonne She laughed at it Which was as much as if she should haue said This is a iest indeed Wee may see this most cleare in the people of Israel though the Lord from time to time had giuen good demonstration of his loue power goodnesse and mercie towards them which might haue caused that people for euer to haue trusted in his helpe and neuer to haue despaired of the same in time of their greatest need Yet still when the outward meanes of their deliuerance failed they beleeued not Gods promises insomuch that the Lord againe and againe complaineth of them Num. 14.11 How long will this people prouoke me How long will it bee ere they beleeue mee for all the signes which I haue shewed among them And How oft did they prouoke him in the wildernesse and grieued him in the desert The like example of mans imbecillitie and weaknesse in beleeuing the promises of God Wee may see this in Zachary the father of the Baptist who bewrayeth his infidelitie in this that could not be induced to beleeue the Angell touching a Sonne which Elizabeth his wife should beare vnto him Luk. 1.13 Which promise the Angell amplified for the further confirmation of his faith First by his Office hee should goe before Christ Secondly from the graces of God which should be bestowed vpon him and the effects of his Ministerie Notwithstanding all this Zachary remaines still incredulous and distrustfull saying vnto the Angell Ver. 18. Whereby shall I know this The Angel had assured Zachary before that the Lord had heard his prayer Ver. 13. Feare not Zachary for thy prayer is heard And yet hee is hardly brought to beleeue the promise The like wee may see in Peter a man full of faith and the holy Ghost in so much that when Christ bade him come vpon the Sea Ma. â— 8 hee left the ship but a waue arising his faith failed him And thus was it with the Virgine Mary when as the Angell came vnto her and told her that she had found fauour in the sight of God Luk. 1.39 How shall this bee saith she seeing I know not a man It seemed to her a strange thing that she should haue a child when shee had not companied with a man So that let the Lord promise immediately by himselfe by his Angels or by men yet are we hardly brought to beleeue So hard and difficult a thing in the heart of a man faith is Neither is this a thing to bee wondered at For first Faith is none of those Reas 1 plants that grow in the garden of our hearts naturally Ephes 2.8 No it is not of our selues saith the Apostle it is the gift of God Nature hath furnished vs with no principle at all concerning Christ concerning eternall life or the saluation of our soules And hence it comes to passe that because the meanes whereby God vsually worketh faith in our hearts and so consequently saluation seeme vnto our carnall reason to be vnlikely wee presently reiect them like Naaman when hee was commanded to wash in Iordane seuen times Are not saith hee Admah and Pharphar 2. King 5. riuers in Damascus better then all the waters in Iordane Euen so that by Christs death we should come to life by his shame that we should come to glory by his stripes that wee should bee healed Isa 53.5 and that the Gospell should bee the word of reconciliation that hath no estimation for wisedome or authority in the world O how hard a thing is this to bring our corrupt hearts to beleeue this Secondly there are many Reas 2 things in the doctrine of saluation that are scandalous to the wicked In which respect the Apostle saith 1 Cor. 1.33 That the preaching of Christ crucified was to the Iewes a stumbling blocke and to the Greekes foolishnesse yea Christ himselfe is to some a very Rocke of offence 1 Pet. 2.8 How then is it possible that such should euer attaine this sauing grace truely to beleeue And last of all this is that treasure Reas 3 that God hath reserued for his children for none but those that are heyres of life Phil. 1. To you it is giuen to beleeue And when the Apostles preached the Word the Text saith Acts 22. As many as were ordained to eternall life beleeued and is therefore called the faith of Gods elect As for wicked and vngodly men the Apostle concludeth of such 1 Thes 3.2 All men haue not faith Vse 1 Seing then it is so hard and difficult a matter truely to beleeue this shewes that the faith of the greatest part of the world is no better then presumption who albeit they neuer sought this grace at wisedomes house nor at the word of faith which is the Gospell Rom. 10 For how can they beleeue on him on whom they haue not heard yet perswade themselues that they haue faith as well as the best as if it were so easie a matter truely to beleeue which indeed no lesse power must effect in vs then the mighty power of God Eph. 1.19 Such men doe wonderfully deceiue themselues How many haue wee amongst vs that liue in grosse and palpable ignorance and turne their backes vpon the ordinance of God hauing no delight therin liuing in all manner of open prophanenesse these men must needs be strangers from the couenant of promise and howsoeuer they may brag of their hope of eternall life yet as the Apostle saith They are without hope Eph 2.2 without God in the world Yea but they beleeue say they all the Articles of the Christian faith and repeate them daily But this may be a dead and vaine faith when it doth not worke by loue of piety towards God and charitie towards men And notwithstanding all this the Lord will professe against such in the last day Mat. 7.22 Depart from me ye workers of iniquity Yea but they come to Church heare the Word receiue the Sacrament pray to God and meane well though they be not so precise and forward as others are O but consider that of the Apostle Without faith it is impossible to please God And againe The word which they heard Heb. 4. profited them not because it was not mixed with faith in them that heard it It is faith that is all in all that giues acceptation to all our seruice wee doe vnto God Heb. 11.6 and without faith it is impossible to please him Quest But how may I know that my faith is true and such a faith as is proper and peculiar onely to the elect and not that common faith which may be in a common Protestant Answ First by those proper fruits that
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
glory so much in their innocent and harmelesse conuersation they doe no man wrong they say and pay euery man their owne and vpon this men rest for saluation but alas this maist thou doe and goe to hell when thou hast done The Pharisie was neither Adulterer nor Drunkard nor Rayler Luke 18. nor Swearer and yet far enough from the kingdome of heauen all this is but a negatiue Christianity which will not proue a man the childe of God This Penitent Thiefe did not rayle on Christ as the other did but that was not sufficient to proue his conuersion but wee see to the vtmost of his power he maintaineth Christs innocency and labours to stop the current of sinne in others few in these dayes proceed to this degree of Christianitie to plead the cause of Christ against all gaine-sayers and to stand out for the truth to rebuke others when they heare them blaspheme or any wayes dishonour God such cold friends hath Christ and his truth now a dayes Men thinke they haue done enough if they ioyne not with the enemies of the truth and runne not with others into the same excesse of riot but the Lord will iudge him an euill man that doth no good and will in the last day proceed against such I was hungry and ye fed mee not naked and yee cloathed mee not c. The very omission of that good men might haue done shall be brought in in euidence the last day to condemne the wicked Oh that our ciuill honest men as the world reputes them would consider this lay this truth to heart that in their outward ciuill conuersation they shew themselues but halfe Christians and if they ioyne not the doing of good to their abstaining from euill they can neuer approue themselues for sound Christians before God nor looke for the reward of the iust at last Secondly if such as abstaine Vse 2 from euill yet for want of doing good shall perish and be damned at the last good Lord in what a miserable case are such men in that are so farre from abstaining from euill as that in their whole life and conuersation they lye wallowing and weltering in all manner of sinfull vile and vaine abhominations If These things be done to the greene tree what shall be done to the dry If the not doing of good shall be punished so seuerely where shall the vngodly and sinner appeare Psal 50.22 O consider this ye that forget God lest I teare you in peeces and there bee none to deliuer you Vse 3 And last of all this may serue to admonish euery one in the feare of God to the practice of well-doing as that which will yeeld sound comfort vnto our owne hearts of our conuersion that we are not hypocrites but such as in whom the worke of grace is truly wrought This was it that supported Iob against his friends accusation that charged him for an hypocrite I was saith he a Father vnto the poore Iob 31.16.17.19.20 I restrained him not of his desire nor caused the eyes of the widdow to faile I did not eate my morsels alone but the fatherlesse did eate thereof c. I saw none perish for want of clothing nor any poore without couering But their loynes blessed me because they were warmed with the fleece of my sheepe So Hezekiah being by the Prophet summoned to death whereunto doth he retire himselfe now for comfort but to this his care conscience in his life to walke with God Isa 38. Remember Lord that I haue walked before thee in truth and with an vpright heart And neuer let vs thinke that we haue profited aright in the schoole of Christ or as we should till wee haue learned by well-doing to get the affirmatiue part of Christianitie as well as the negatiue wherein we shall finde true comfort and approue our selues as Christians indeed But the other rebuked him Quest But was not this Penitent Thiefe guiltie of the same fact with the other how could hee then rebuke his fellow He that rebuketh another must not be guiltie of the same fault himselfe For how shall hee that hath vncleane hands himselfe wipe away the spots that are in another mans face Ans This Penitent Thiefe though a sinner yet repenting of his sin is accounted no sinner and therefore fit to reproue Ezek. 18.22.23 If the wicked saith the Lord will turne from his sinnes he hath committed c. All the transgressions that he hath done shall not be mentioned vnto him But in the righteousnesse that he hath done he shall liue 2. Kin. 23.25 And it is said of Iosias that he first returned himselfe vnto the Lord and then caused his Subiects to returne Or else it may bee answered thus This Penitent thiefe though in other respects he were as faulty as the other yet he was not guiltie of that sinne of mocking of Christ the which he reproued in his fellow and so in that respect was fit to reproue the other And herein will teach vs that He that rebuketh another must Doct. 5 not be guiltie of the same fault in himselfe He that rebuketh another must not be guilty of the same fault himselfe Ioh. 8.7 Rom. 2.21 Mat. 7.5 We must cast the first stone at our selues Thou that teachest another teachest thou not thy selfe Thou hypocrite saith our Sauiour first cast out the beame out of thy owne eye so shalt thou see clearely to plucke out the meat out of thy Brothers eye Iudah hearing that his daughter in law Thamar was with childe said Let her be burned Ge. 38.24 But when the pledges the seale the cloake and the staffe were shewed he knew himselfe faultie and then She is more righteous then I. So that he that is guiltie himselfe is not fit to censure others In the time of the Law he that had a blemish must not offer the bread of the Lord. Leu. 21.21 To shew that the Preacher in regard of grosse sinnes must be vnblameable It is a dangerous thing to sentence another to hell for drunkennesse vsury swearing c. and yet be guiltie our selues in an high nature of the same crimes Surely the Lord will say to such at the last as to the euill seruant in the Gospel O thou euil seruant out of thy owne mouth I condemne thee Such are their owne Iudges and the Lords owne mouth who will proceed against them accordingly Neither is this to be vnderstood onely of publicke persons such as Magistrates and Ministers are whose functions and callings are to reproue sinne in others but euen of priuate men also such as this Penitent Thiefe was their condemning of the faults of other men redounds vnto themselues and they being guiltie of the same passe the sentence therein vpon their owne soules Rom. 2.1 Therefore art thou inexcusable O man whatsoeuer thou art that condemnest for in that thou condemnest another thou condemnest thy selfe for thou that condemnest doest the same
his conuersion he was vnprofitable yet now saith Paul is profitable to thee and me No Vsurer is more forward to put out his money as it commeth into his hand for an increase as is the childe of God to improue the grace receiued for the good of others And it must needs be so First in regard of the nature and propertie of grace it selfe which is of a generatiue nature producing grace this Talent cannot bee hid or kept close in the heart without profit or increase Indeed the common gifts of the spirit such as are giuen many times to the wicked themselues these are not so profitable because they are but common gifts but where the sanctified graces of Gods spirit are They are saith the Apostle giuen to edifie withall and these are neuer idle nor vnprofitable in the heart of a true beleeuer As none are more desirous of wealth then the rich so they that haue grace are euer seeking for a further increase thereof Secondly the godly know right well that the gifts and graces of the spirit are giuen to the same end viz. that the body of Christ might be edified hence is it that the Lord Iesus doth so straightly inioyne Peter When thou art conuerted Luk. 22.32 1 Pet. 4.10 strengthen thy brethren and againe Let euery one as he hath receiued a gift minister the same one vnto another as good disposers of the graces of God And indeed God doth neuer giue to any of his seruants any spirituall grace for his owne priuate benefit alone but that hee might be a good Steward and Disposer of the grace of God for the good of others And hence is it that the Apostle concludeth of the grace bestowed vpon him 2 Cor. 1.4 that God had comforted him that hee might comfort others with the same comfort Thirdly there is no seruice that a Christian can doe in the Church that hath the like promise of recompence or reward as that which extendeth to the soules of men Let him know that he that hath conuerted his brother Iam. 5.20 hath saued a soule from death and shall hide a multitude of sins and againe Dan. 12.3 They that turne many to righteousnesse shall shine as the starres for euer and euer The mercies that men shall shew here vnto the bodies of the Saints shall bring with them a sure reward Luke 10. He that shall giue but a cup of cold water vnto a Disciple in the name of a Disciple shal not lose his reward How much more shall the feeding and refreshing of hunger-starued soules with the bread of life that are ready to perish be plentifully rewarded with him Vse 1 Seeing then that where there is the worke of grace and true conuersion such labour by all meanes possible to bring others into that happy condition with themselues This may serue for matter of tryall and examination of the work of grace in our selues Would we haue the comfort of our owne conuersion and repentance doe but question thy owne heart how thou standest affected towards those thousands in Israel that yet are held in miserable bondage vnder Sathan power of darkenesse wallowing in the bloud of their owne soules Canst thou mourne for these as Samuel did for Saul dost thou pittie them in their spirituall miseries and doe thy bowels earne within thee towards such And dost thou labour to the vtmost of thy power and according to thy calling to bring home those that goe astray to the knowledge of the truth dost thou take all opportunities that are offered vnto thee by admonition instruction and reprehension to set forward the Lords worke herein Surely there cannot be a more certaine note of the truth of grace in thy heart and of thy owne conuersion then this When thou art conuerted saith our Sauiour to Peter Strengthen thy brethren No man can truely desire and indeuer the spirituall good of another that hath not tasted of the work first in himselfe But if on the contrary part vpon this examination thou findest that there is in thee no touch at all of griefe for the sins of other men thou layest not their miseries to heart the horrible sinnes of the times such as are whordome pride drunkennesse swearing prophanation of the Sabbath c. These things doe no whit affect thee nor trouble thee surely thou hast cause to mourne in secret and to be humbled for the hardnesse of thy owne heart for as yet the worke of grace is not wrought in thee for if it were it would manifest in this to labour the spirituall good of others Doe but consider the truth of this poynt in the example of this Penitent Theefe that had the least time that euer we read of or heard of to manifest the fruits of his repentance in and we shall see that howsoeuer his time was short and he was now to minde the euerlasting welfare of his soule yet hee is not vnmindfull of the spirituall misery of the soule of his Brother by rebuking him for his blasphemy by putting him in minde of his sinne and the equitie of that his deserued punishment that was now inflicted vpon him and all to this end if it were possible that his heart might bee touched with some remorse for sinne and hee be brought to repentance for the same There is no grace in that heart that doth not indeuer this in some measure of life Secondly if their case be miserable that doe not compassionate others in their spirituall miseries what shall wee say of those that with Simeon and Leui are brethren in iniquitie that prouoke one another come let vs cast in our lots together that are Sathans spokesmen and solicitors to draw men into sinne And those againe that are so farre from labouring the spirituall good of others as Ismael-like by reproches and disgraces lay stumbling blocks in the way of others to hinder them in their Christian courses like the Scribes and Pharisies against whom our Sauiour pronounceth a woe because they entred not into the kingdome of God themselues nor suffered those that would And last of all this may prouoke all vnto this duty and to labour to approue the truth of their owne conuersion by labouring to be instruments of the spirituall good of others And this duty rests vpon all for we are all a kingdome of Priests Reu. 1.6 and haue receiued a holy accomptment of the Father So especially the Ministers of the Word whose sacred calling cals for this duty they are in a speciall manner to looke vnto it 2 Tim. 4.2 they are to preach the Word in season and out of season Sow thy seede saith Salomon in the morning and let not thy hand rest in the euening for thou knowest not which shall prosper God calleth not all at the same houre but some at one time and some at another neither doth hee make the Word effectuall at all times at the first hearing Luke 11. for the strong man armed will
not quickly leaue his possession But many liue long vnder the ministery of the same before they beleeue and imbrace it yet at the last God toucheth the hearts of many to attend and to be saued What though they doe not finde that comfortable returne of their labours are not some to lay the foundation and others to raise vp the building Is not the Word to be the sauour of death to some as it is to be the sweet sauour of life to other-some Is not their reward with the Lord Esa 49.4.5 and their recompence with their God And vnto this day must Parents and Masters be prouoked to set forward the Lords worke by the conscionable performance of Oeconomicall duties they must bee helpefull vnto the Minister this way it is not enough for them to bring their people to Church and to cast them off so vnto the Minister his burthen is too great if thou helpe not The Apostle cals Philemon Phil. 1. his fellow labourer no doubt it was in regard he so fitted and prepared his family for Pauls ministery And for this many of Gods worthy seruants are highly commended in the Word as Abraham Gen. 18. Iosh 24. Acts 10. Iosuah Cornelius The Parent and Master is as straightly charged with their families as the Minister with the congregation and if any vnder them doe dye for want of instruction the Lord will require the bloud of such a one at their hands VERSE 40. Doest thou not feare God seeing thou art in the same condemnation HItherto wee haue heard the Reprehension of the Penitent Thiefe in generall He rebuked him Now the Euangelist comes to set downe the particulars of his reprehension with those seuerall arguments and reasons to make the same the more effectuall for he that is to deale with rebellious and obstinate sinners had need to bring with him very mouing and effectuall arguments to disswade from sinne Now his arguments are 1. A persona From the nature of the person against whom he rayled God 2. A timore Dei From the feare of God the want whereof was the cause of his blasphemy 3. A praesente miseria From his present miserie Knowing thou art in the same condemnation 4. A iusto iudicio From the equitie of his punishment We are iustly punished 5. Ab innocentia Christi From Christs innocencie This man hath done nothing amisse All which being duely considered are very powerfull motiues and arguments to set on his reprehension and to make the same the more effectuall And thus doth this Penitent manifest the truth of his conuersion by many blessed fruites and effects thereof The particulars whereof follow Text. Fearest thou not God q. d. O wretched man that now suffering the due reward of thy sinne shouldest thus blaspheme an Innocent euen the Lord Iesus Christ himselfe from whom saluation commeth Euen him before whom thou art shortly to appeare to giue an account of all thy euill deeds is there no feare of God at all with thee that thou so malitiously blasphemest Thus he takes him vp roundly and lets him see who it was that he blasphemed and whence it was that he brake out in this wise against Christ The want of Gods feare Fearest thou not God He doth not say Doest thou mocke But Fearest thou not God Because he would giue him to vnderstand against whom his sinne did extend and reach it self namely God himselfe For no doubt the Impenitent Thiefe was of the same opinion with the common people 1 Argument A persona that Christ was a meere man and that his reproachfull speeches reached not so high as God And therefore this was his first argument he taketh vp to make his reprehension so much the more effectuall that in rayling against Christ hee rayled against God his sinne did reach vp to God himselfe Note we hence That the mockings reproches Doct. 1 The afflictions of the godly reach vnto Christ and persecutions done against the godly reach vnto God himselfe Whosoeuer mocketh a seruant of God mocketh God himselfe When Saul being a Pharisee persecuted the Church the voice from heauen was Act. 9. Saul Saul why persecutest thou me Let no man put mee to businesse saith Paul for I beare in my body the markes of the Lord Iesus Euen so all those raylings of Sennacherib Whom hast thou reproached and blasphemed 2. Kin. 19.22 and against whom hast thou exalted thy voyce and lifted vp thine eyes an high euen against the holy one of Israel And our Sauiour shewes that hee takes whatsoeuer is done vnto his members Mat. 25. as done vnto himselfe whether good or euill and accordingly rewardeth the one and punisheth the other So that whosoeuer mocketh or reproacheth a seruant of Christ mocketh Christ himselfe in them Of this before Now the reasons are Reas 1 First in regard of the neare coniunction and spirituall vnion that is betwixt Christ and euery true beleeuer hee is their head they his members Now what member doth not sympathize with the other member in euery naturall body either in weale or woe If one member suffer saith the Apostle all the members suffer with it Thus is it in the mysticall body Secondly God hath vndertaken Reas 2 for his children yea he hath indented sealed and sworne their safetie and protection Zach. 2. Hee that toucheth you toucheth the apple of my eye saith God He is therefore called their Father their Rocke their Tower and their strong Refuge Which serues to discouer vnto Vse 1 vs the miserable condition of the wicked whose daily sinnes doe reach vnto God himselfe and therefore must needs bee prouoked at last to bring downe iudgements vpon them Vse 2 Secondly to shew the happie condition of the faithfull though those that trouble and molest them are many and mightie Yet he that dwelleth on high is mightier who partaketh with them in all their sufferings Vse 3 And last of all it may be an excellent motiue to prouoke men to become his children by grace and adoption to whom all these excellent priuiledges belong and appertaine Text. Fearest thou not God 2 Argument A timore Dei As before this Penitent hath reproued the horrible blasphemy of his fellow so in these words he goeth on to shew and to discouer vnto him from what a filthy and stinking fountaine the same proceeded namely from the want of Gods feare in his heart So that he leades him from the streame to the fountaine and from the fruit shewes him the bitter root from whence those blasphemies sprang namely this the want of the feare of God in his heart And herein will teach vs That the want of the feare of Doct. 2 God is the cause of all sinne The want of the fear of God the cause of all sinne 2. Kin. 17.34 From this euill fountaine doth flow all the euill that is in the world They feare not me saith the Lord. Such men must needs runne headlong into
labour to get our hearts seasoned with the feare of God that we may truely say The Lord is our feare Esay 8.13 our dread This will fence vs from sinne and arme vs against euery euill way such are freed from those vile abhominations wherewith the liues of all wicked men for the most part are tainted withall Yea the feare of God is such an excellent thing that all the duties wee owe vnto God Eccl. 12.13 are comprehended therein Let vs heare the end of all saith Salomon feare God and keepe his Commandements for this is the whole duty of man The priuiledges that belong to them that truely fear God Yea to such belong all these excellent priuiledges and prerogatiues First they shall not want any temporall good thing O feare the Lord O yee his Saints Psal 34.9 Psal 112.3 for there is no want to them that feare him Secondly such hath the Lord promised to acquaint with his secrets The secrets of the Lord are with them that feare him Psal 25 â—4 Thirdly such onely are vnder the Angels protection Psal 34.7 The Angels of the Lord encampe round about them that feare him Fourthly God takes speciall notice of such Mal. 3.16 A booke of remembrance was written before him for them that feared the Lord. And last of all for the life to come no man is able to expresse the excellent priuiledges of such Psal 31.19 O how great is the goodnesse which God hath laid vp for them that feare him All which may be so many motiues to stir vs vp to get this feare of God which hath the promise of this life and the life to come and to whom alone so many excellent priuiledges belong and appertaine Text. Seeing thou art in the same condemnation 3 Argument In these words wee haue his third Argument to disswade his fellow from that his rayling on Christ and this is taken from his owne present misery A presenti miseria Thou art saith he in the same condemnation q. d. Fye vpon thee most desperate wretch Is this the behauiour meete for him that is now going to giue vp his last account before the great Tribunall and that Iudge of all the world before whom thou art shortly to appeare to giue account of all the actions of thy life past especially of this thy blasphemy against the Lord Iesus the innocent And herein as before this penitent Thiefe sheweth an excellent fruit of his owne repentance pressing his fellow with this Argument the consideration of his present misery and punishment that was now vpon him Thou art in the same condemnation Note we hence That punishments and afflictions Doct. Afflictions that summon to death should in a speciall manner cause men to looke home especially such as summon to death should in a speciall manner cause vs to looke home humble vs and cause vs to breake off our sinnes by repentance and when they produce not this effect especially when death approaches and we are to come to appeare before the Lords Tribunall it is a signe indeed that the heart is desperately wretched and sinfull It is the maine end wherefore the Lord doth send afflictions to bring men home by repentance thus confesseth the Church Lam. 3.39.40 Man suffereth for his sinne let vs search and try our wayes and turne vnto the Lord and againe Come let vs returne vnto the Lord Hos 6.1 for he hath wounded vs and he will heale vs he hath smitten vs and hee will binde vs vp The happy fruit thereof Dauid confesseth by that comfortable experience he had in himselfe Psal 119.71 saying It is good for me that I haue beene in trouble that I may learne thy commandements When we are iudged saith the Apostle wee are chastened of the Lord 1 Cor. 11.32 that wee should not be condemned with the world The Rod makes the childe to stand in awe of the Father and the Scholler of the Master and the Blewnesse of the wound Pro. 20.30 saith Salomon serueth to purge the euill When did Manasses repent 2 Chro. 33 12. wâ—s it not when he was in tribulation When came the Prodigall sonne to himselfe Luke 15. and got the happy resolution to returne againe to his Father was it not when he was pinched with the famine It was in the time of aduersitie that the Israelites remembred GOD to bee their strength who in times of prosperity rebelled against him Iudg. 6. Ephraim may thanke the Lord for his corrections that hee was reclaimed and brought to see his owne disobedience and rebellion against God who was as an vntamed Hayfer Ier. 31.18 â—0 Esa 38.14 The like we may see in Hezechiah in Iob and in all Gods people if there be any faith any hope any grace at all in the heart of man now is the time for the exercise thereof when afflictions especially such as summon to death and iudgement are vpon vs. It seemed vnto this godly Penitent a most hainous thing indeed in his fellow yea the height and top of all impietie that now the hand of God was vpon him and hee so shortly to depart this life and to make his last account before the Iudge of all the world that he should in this reprochfull manner blaspheme an innocent euen the Lord Iesus Christ himselfe before whom he was shortly to appeare and to giue account of all the things that he had done in the flesh But what shall I say There are some whom al the torments in the world cannot moue or make them better sicknesse pouertie shame in the world all the buffettings of Sathan or miseries that can bee thought vpon alas moue them not nor any whit affect them to worke remorse of conscience compunction or sorrow for sinne to make them any whit the better But what may be the reason can any affliction presse out of the creature that was neuer in it If a whole mountaine were laid vpon a dry or rotten sticke will it yeeld any sappe no no it will first be ground to powder The impenitent Thiefe for all his misery that he was in or thoughts of death or of iudgement that now were vpon him is not brought to the least remorse of conscience for sin but the Penitent Thiefe he being vnder the same affliction yeelds the sweet sap and liquor of faith and repentance he confesseth his sinnes pleads Christs cause and compassionates the misery of his fellow and shewes most admirable fruits of repentance Yea if there bee any grace at all in the heart of man now is the time for it to shew it selfe otherwise wee perish without hope Seeing then that afflictions Vse 1 should thus make vs to looke home and that then in a speciall manner the graces of the heart will manifestly appeare This shewes the misery of euery wicked man that as he hath been a stranger from the life of grace in life so must needs want the
The Lord declared by his Prophet how detestable the sacrifices of the people were vnto him Isa 1.14 My soule hateth your new Moones and your appointed feasts c. What then must they obserue these solemne feasts no more because the Lord hated them No. What then Take away the euill of your doings from before my eyes Vers 16. Repentance will remoue the cloud and that partition wall that is betwixt God and vs and giue our prayers accesse before him Secondly this shewes the misery Vse 2 of those who trust onely to their prayers and other good deeds as they say to pacifie Gods wrath to escape the vengeance to come and to make amends for all their euill wayes Though in the meane time their consciences are defiled their conuersations are sinfull and which is worst of all their hearts are no way humbled for the same Poore soules doe they thinke the Lord will be beguiled thus Thinke they that the Lord is driuen to such a necessitie that either he must take their seruice or not to bee serued at all No no the Lord hath Angels and Saints to doe him seruice though thou serue but for his iustice vpon whom he may glorifie himselfe in thy euerlasting confusion and so will the Lord be glorified by the wicked at last Vse 3 Thirdly this may serue to admonish vs all in the feare of God that as we desire to bee heard in prayer and to auoid this fearefull curse to haue our prayers turned into sinne that wee lay a good foundation with this Penitent here By confessing our sinnes vnto God by giuing good testimonie of our vnfained sorrow and repentance for them with a godly resolution of newnesse of life That wee first wash our hands and so come to his Altar For if wee regard wickednesse in our hearts the Lord will not heare vs. Sinne stoppeth Gods eares that he cannot heare and is that cloud that hindereth the accesse of them into his presence Now what can be more vncomfortable vnto the soule of man then this Not to be heard in misery when Sathan shall tempt vs sinne disquiet vs troubles oppresse vs death affright vs what is now the last refuge of a poore soule but to flie vnto God by prayer Now alas when our prayers shall become abhominable and turned into sinne who is then able to put to silence the voice of desperation And on the contrary part what can bee more comfortable then when troubles and miseries shall come sicknesse and death it selfe shall approach that we may haue free accesse vnto the throne of grace there to powre out our soules into his bosome The very thoughts hereof comforted Dauid ouer all his sorrowes I shall saith he finde trouble and heauinesse but I will call vpon the Name of the Lord O Lord I beseech thee deliuer my soule Vse 4 And last of all this may teach vs how to esteeme of godly and righteous men howsoeuer the world esteemeth of such doubtlesse they are in high esteeme with God they are the Lords Fauourites they are seldome or neuer denyed in their suites vnto God they haue euer accesse into the presence chamber of the Almightie they preuaile for themselues and others being in grace and fauour Surely howsoeuer the world doth iudge and esteeme of Gods people there is not a wicked man liuing 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. The faith of the Penitent admirable in two respects Now the faith of this Penitent is 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 1 In respect of the Petitioner First 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 theeues 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 2 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 Christ a Lord two wayes The first title that hee here assigneth vnto Christ is he calleth him Lord. Now Christ is a Lord 1 In himselfe 2 In his relation to vs. 1 In himself Ioh. 1.3 Heb. 1.3 First 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 God hath raised vp the Lord 1 Cor. 6.14 1 Cor. 12.3 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 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
thou abhorrest thy selfe with Iob Iob 42.6 and repentest in dust and ashes Thou canst passe the sentence of condemnation against thy selfe acknowledging that if the Lord should doe thee iustice he might iustly condemne thee for euer Consider then for thy comfort this being thy case God cannot with-hold from thee comfort it cannot stand with the rule of iustice to deny thee mercy Nay more thou mayst in a holy boldnesse challenge God of his word and promise which it cannot stand with his honour and iustice not to performe God should not be iust in his promises if he should not pardon the sinnes of the penitent O how may this comfort the hearts of such as mourne in Sion that hang downe their heads as being ashamed to lift vp the same to heauen that goe mourning all the day long let such comfortably apply this doctrine vnto themselues Thou desirest nothing more in all the world then Gods fauour his countenance grace and it is thy greatest griefe that thou inioyest it not Remember to thy comfort Christ will not quench the smoaking flaxe Mat 12.20 nor breake asunder the bruised reede he can as well deny himselfe and cease to be God as to deny mercy to those that truely see their sins are humbled for them and sue vnto him for the pardon of the same And for thy further comfort herein consider that thy sins whatsoeuer they haue beene haue beene but the sinnes of a poore weake and fraile man and the mercy thou shalt haue in the pardon of them is the mercy of a God euen of a God of mercy betwixt which there is no comparison But doth not God without repentance grant remission of sins Quest how then is remission of sinnes saluation and eternall life his free gift I answer that remission of sins Answ and eternall life is his free gift First because howsoeuer they are not giuen without repentance and faith yet they are not giuen for these things sake Secondly euen these gifts and graces truely to repent and to beleeue are not of our selues neither are they common to all but they come from God prouing saith the Apostle if at any time God will giue them repentance vnto life 1 Tim. Thirdly repentance and faith are requisite not to shew for what but rather to shew to whom remission of sinnes and eternall life doth belong and appertaine and serue to qualifie Gods people for the promises of life and saluation Vse 2 Secondly seeing that repentance for sinne doth thus qualifie a man for remission of sinnes and so for life and saluation it shall then bee our wisedome to labour for repentance aboue all things in the world to lay hold vpon the opportunitie of grace offered and speedily to returne not to deferre the same from day to day lest our hearts come to bee hardened through the deceitfulnesse of sin take wee heed that wee doe not abuse his patience and forbearance or take occasion of libertie to turne this grace of his into wantonnesse Rom. 2.4 Rom. 6.1.2 Shall we sinne saith the Apostle because grace should abound God forbid Nay rather let vs know that they that wait vpon lying vanities Ion. 2.8 forsake their owne mercy The longer that any remaine in the mire of sinne the faster they sticke therein God will not at all times offer the like mercy Reu. 3. neither will he euer stand and knocke at the dore of our hearts let vs then lay hold vpon the opportunitie offered lest our repentance at last come too late Thirdly seeing wee haue such Vse 3 a mercifull God louing Father that is so ready to shew mercy and to receiue vt into fauour vpon our true repentance Let vs labour to bee like vnto God and shew that wee are children of such a Father by our long sufferance towards our brethren that iniure vs. There is no one thing that doth more manifestly declare the image of God to be renewed within vs then this propensenesse and ready disposition to forgiue the iniuries of our brethren How earnestly doth the Apostle perswade vnto this duty when he saith Put on therefore as the elect of God holy and beloued bowels of mercy kindenesse humblenesse of minde meekenesse long-suffering forbearing one another c. And to this end Christ propoundeth that parable in the Gospell of the King taking account of his seruants and therein shewes the mercifull dealing of him that had ten thousand talents forgiuen him yet would take his fellow by the throate for tenne talents and therein will teach vs that if we would haue pardon at Gods hand for the greater wee must forgiue the lesser whereas such as wil not forgiue the iniuries of others this shewes that they are stamped with the very image of Sathan who was malitious and a murtherer from the beginning and indeed there shall be iudgement mercilesse to him that sheweth not mercy Shalt be with me Here wee haue the promise it selfe Text. 3. Promise it selfe which is to be with Christ in his glorious kingdome That in as much as by faith he was able to discerne Christs Deity in this base and low degree of his humiliation and by a liuely faith did rest on him alone for life and saluation Christ will not suffer his faith to faile nor himselfe to bee disappointed of the end thereof but grants him his hearts desire Verily thou shalt be with me The Instruction is Doct. 1 That they that in miserie seeke vnto God They that in misery wait vpon God shall not misse of comfort in the end and rest on him shall bee sure of comfort in the end There is no labour lost in seeking and seruing of him but howsoeuer their present miseries are great yet as Mordecai said to Hester Deliuerance will come Let thy heart be in the feare of the Lord continually saith Solomon for surely there is an end Pro. 23.17 and thy hope shall not bee cut off So Dauid Marke the vpright man Psal 37.37 and behold the iust the latter end of that man shall bee peace Pro. 11.7 Whereas the hope of the wicked shall perish And as Iob saith Iob 27.8 What hope hath the hypocrite when God shall take away his soule Meaning indeed hee hath no hope And againe There is no peace to the wicked Isa 48.22 saith my God So that the condition of Gods people euen in their deepest aduersities and miseries is farre better then the condition of the wicked in their chiefest prosperitie For the one is sure that the end of his life will end his misery and finish his sorrow and enter his possession of euerlasting felicitie Whereas the candle of the wicked at last shall be put out and their fleeting pleasures which they haue had for a time heere shall bring at last an eternall weight of torment as our Sauiour saith Woe to you that laugh Luk. 6. for you shall waile and weepe Would we haue some