Selected quad for the lemma: heaven_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heaven_n	earth_n	lord_n	prayer_n	8,302	5	6.0570	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A41120	Practicall divinitie: or, gospel-light shining forth in severall choyce sermons, on divers texts of scripture Viz. 1. The misery of earthly thoughts, on Isa. 55. 7. 2. A sermon of self-denial, on Luke 9. 23. 3. The efficacie of importunate prayer in two sermons on Collos. 1. 10. 5. A caveat against late repentance, on Luke 23. 24. 6. The soveraign vertue of the Gospel, on Psal. 147. 3 7 A funeral sermon, on Isa. 57. 1. Preached by that laborious and faithfull messenger of Christ, William Fenner, sometimes fellow of Pembroke Hall in Cambridge, and late minister of Rochford in Essex.	Fenner, William, 1600-1640.	1647 (1647)	Wing F693; ESTC R222658	119,973	322

other businesse it is not good to trust fits of devotion 't is a base kind of praying when men gallop over their praiers that so they may come to an end quickly Should I accept this at your hands saith God by his Prophet when they brought a sheep it wanted a lim they were loth to give God a whole offering Mal. 1. 13. Many pray a peece of a praier in the morning and then they go after the world he down's on his knees and gives God a rag of a praier a companie of ragged ends And God counts it an indignitie shall I accept this saith he What a lame praier No no the Lord looks for a prayer that hath its full growth it is a shame to speak in the congregation what men do in secret before God which many have confessed after they have been converted how they have gone into Gods presence and have shuffled over their praiers thinking every houre seven untill they had done Fourthly Silent praiers are never importunate I mean by silent praier when a man is silent in that which God looks he should most insist upon David made a praier Psal 32. and the Lord looked that he should stand much upon his adulterie and murther which he had committed to see what shame he took on him for it but he shuffled it over and what saith the text When I kept silence what did the Prophet roare and yet keep silence these are contradictions Yea the Prophet roared and kept silence as if he should say the Lord counted his praier but roaring so long as he laid not open that sinne which the Lord lookt he should have stood on the Lord let him roare and roare he might long enough but saith he I brake my silence I said I will confesse my transgressions and then thou forgavest the wickednes of my sin So many go to God and tell God they must needs have mercie and fain they would have mercie and yet they are silent in confessing the sinne they should I say the Lord will never hear that man he may pray to God all his life and yet go to hel in the end Hast thou been a drunkard and dost thou think that the Lord will forgive thee for crying Lord forgive me c No no thou must insist on it and say Against thy word I have been a drunkard my conscience told me so but I would not heare I haue felt the motions of thy holy spirit stirring against me and I regarded not Now if thou shouldest turn me into hell I were well requited so many Sermons have I neglected I have wronged others in this kind and I have been the cause why many are now in hell if they repented not I have praied for mercie yet with the dog to his vomit have I returned and therefore for all my praiers thou maiest cast me into hell for ever and now I haue praid yet it is a hundred to one but I shall run into my old sin again yet as I expect forgivenesse so I desire to make a covenant to give over all my sinful courses and I am justly damned if I go to them again Such a kind of praier the Lord loves Fifthly Seldome praier is no importunate praier when the soul contents it self with seldome comming before the throne of grace an importunate soul is ever frequenting the way of mercie and the gate of Christ he is often at the threshold before God in all praier and humiliation The reeling'st Drunkard in the world sometimes can do so too the basest Adulterer in the world sometimes can be chaste the Devil is quiet so long as he is pleased and the wicked may sometime have a fit in praier But this is the condition of an importunate heart he is frequent at the throne of grace The Propher David praied seven times in a day and Hannah continued in praier night and day Sixthly Lukewarm praier is not an importunate praier when a man praies but is not fervent when a man labours not to winde up his soul to God in praier That man that praies outwardly only that man teaches God how to denie his praier Though you make many praiers saith God yet I will not hear you why Your hands are full of blood Qui frigidè orat docet negare They are like luke-warme water that never boils out the blood So they have been guiltie of murder and abundance of other sinnes and they did indeed pray against them but they were never but luke-warme they never boiled away the blood of their sins Thou must pray fervently with a seething-hot heart if thou meanest to get pardon for all thy sinnes as securitie and deadnesse of heart c. And as it is Jonah 3. let every man crie mightily unto the Lord. Seventhly and lastly Bie-thoughts in praier keep praier from being importunate as when a man praies and let his heart go a wooll-gathering I remember a storie of an unworthy Oratour who being to make an acclamation O earth O heaven when he said O heaven he looked down to the earth and when he said O earth he looked up to heaven So many when they pray to God in heaven their thoughts are on the earth these praiers can never be importunate When a man praies the Lord looks that his heart should be fixed on his praier for our hearts will leake and the best child of God do what he can shall have bie-thoughts in praier And that First from corrupt nature Secondly from nature curbed Thirdly from Sathan Fourthly from a mans own sluggishnesse For the first The best children of God have corrupt natures and when they have done what they can distractions will fasten on them They would performe good duties better if they were able saying with Paul The good which I would I do not c. Secondly from Nature as it is curbed The more grace binds nature to its good behaviour the more rustling it keeps Even as a Bird being at libertie keeps no stir but being in a cage it flutters about because it is abridged of its libertie so when thou hast curbed thy corrupt flesh it will be skittish in every good dutie thou goest about and hence it is that the Apostle useth this phrase viz. I find another law in my members rebelling against the law of my mind c. When grace curbs the law of sinne then nature rebels Thirdly from Satan as in Job Satan stands at his right hand as a Plaintiffe as Aegidius compares it which puts in all Cases to hinder the Defendant Even so the Devil puts in all bie-thoughts that he can devise to hinder a mans suit for going on before the throne of grace But thou must do as Araham did when he was sacrificing when the birds came he drave them away so must thou do by they bie-thoughts if thou wilt have fruit of thy supplications before God Fourthly they come from spiritual sluggishnesse that creeps on the best if they take not heed And this was

that the Lord should save my soule c. these men are highly conceited of themselves they think that their salvation is sure yea so sure that that they may sweare by it but these are devillish and damnable selfe-conceits it is Gods prerogative only tr sweare by himself Heb. 6. l3 14. I speak this because I know it is a common practise among men and a hellish brand of a cursed self-conceited man THE EFFICACIE Of Importunate PRAYER In two SERMONS BY That laborious and faithfull Messenger of CHRIST WILLIAM FENNER Sometimes Fellow of Pembroke Hall in Cambridge and late Minister of Rochford in Essex Printed at London by T. R. and E. M. for John Stafford and are to be sold at his house in Brides Church-yard 1647. THE EFFICACIE OF Importunate Prayer LUKE 11. 9. Ask and it shall be given unto you Seek and you shall find Knock and it shall be opened unto you OUr Saviour CHRIST being demanded by one of his Disciples how they should pray He here teaches them these two things First a Platform of prayer in the 2. 3. 4. verses Say Our father c. Secondly he teaches them the importunity of Prayer which he sets forth by the similitude of a man who having a guest come to him at midnight and had nothing to set before him he went to his friend to intreat him to lend him three loaves and at the first he nakedly intre●ts Lend me three loaves The door is shut sayes his friend and I cannot open it now Secondly he falls to intreat and to beseech him to do him this favour He had a guest come to him and he knew not what to do Why 't is midnight sayes he is there no other time to come but now Thirdly he begins to knock he must needs have them though it beat an unreasonable hour Why I tell you I am in bed Then he intreats him as a friend Friend me no friends sayes he again Yet the man would not leave knocking at last with much adoe the man rises saying Will you never be answered and he lends him three loaves because of his importunity Now saith our Saviour I say unto you though he would not give him as a friend yet because of his importunity he will The similitude is this Thou art that man oh Christian soul this guest is thy self Now then come home to thy self with the Prodigall who when he was come to himself goes to his father and friend This friend is Christ that thou art to pray unto these three loaves are grace mercy and peace These thou art to pray for it may be Christ answereth thee in thy conscience It is midnight thou commest too late there is no mercy for thee The soul prayes still Oh Lord awaken and help me it may be the Lord will answer thee by terror in thy soul The door of mercy is shut thou shouldest have come rather Yet Lord open unto me sayes the soul Nay saith the Lord all my children have mercy already now mercy is asleep I have converted them already they came in due season thou commest at midnight there is no mercy for such a hell-hound as thou art Up Lord have mercy on me sayes the poor soule and look on me c. Look me no looks saith the Lord I came to save the lost sheep of the house of Israel there was a time when I would have converted thee when I called unto thee early and late But now I am asleep and my mercy is asleep it hath been awake as long as it could well hold open its eyes and commest thou now Oh the soul cries still and will never give over if mercy be to be had at the throne of grace he will have it Even as a begger being at a gentlemans door they bidding him be gone there is nothing to be had nay sayes the begger I will not be gone here is something to be had and I will have something or else I will die at the door The gentleman hearing him say so thinks it would be a shame for if him if he should die at his door and gives him somewhat So when the soul is thus importunate because of importunity it shall be granted Verily I say unto you if you thus aske it shall be given unto you These words contain in them the main duty of importunate prayer Ask if asking will not serve turn seek if seeking will not serve turn then knock try all meanes Another parable our Saviour put forth Luke 18. 1 2. that men ought alwaies to pray and not to faint There was a poor woman wronged by her adversary and there was no Judge to right her but a wicked one so that she had but poor hopes yet she resolves to go or else she shall be undone therefore if she perish she will perish at his feet He cals her all to nought Oh for Gods sake help me sayes she I care not for God nor man says the Judge Nay good my Lord saith the woman The Judge seeing her thus importunate said I shall be troubled with her if I do her not justice How much more saith the text shall not God avenge his elect that cry day and night obj But some man may demand what is importunate prayer Ans I answer it is a restlesse prayer which will take no nay nor contumelious repulse but is in a holy manner impudent untill it speed and there are in it foure things First it is restlesse he that is importunate cannot rest till he speed in his suit before God as the poor woman of Canaan she sought the Lord God of heaven and earth she was of the cursed stock of Cham whom the Lord commanded to destroy yet she repented and became of the faith of Abraham to see if the Lord would own her but the Lord seemed to reject her and suffer'd the devil to possesse her daughter Now what might not this poor woman think she had made a sorry change of religion seeing that God the author of of it would not own her but suffered the devil to possesse her daughter But see the importunity of this woman she would not be quiet untill she had found Christ Mark 7. 24 25. Christ could not be hid No What could he not hide himself in some corner No no thinks she there is a Christ and if he be to be had under the cope of heaven I will have him Even so it is with the soul that is importunate in prayer it is restlesse What if Christ do hide himself in the Word c. and will not owne a poor soule yet the poor soule knowes there is a Christ and if he be to be found in the whole world he will have him I will saith he turn over all duties I will go to all the Ministers that are neer I will use all the means Now Christ cannot be hid from such a soule that is thus importunate Now as it is a Prayer that will take no nay so first it

Lord must have something to please Kings you know must be pleased so the King of heaven would be pleased by all that come unto him Now nothing is more pleasing unto him then prayer Seventhly Importunate praier is a willing prayer There be many that pray to God for mercie and yet they are loth to have it why because they are not importunate When a mans lust runs on the world and worldly pleasures c. he speeds not When the woman of Canaan was importunate Christ saith unto her Woman be it unto thee as thou wilt she had a will to grace Mat. 15. 28. Eightly Importunate prayer is the only faithfully prayer A begger never goes away from a gentlemans door so long as he believes he shall have an alms so as long as a soul is importunate with God it is a signe that it is a believing soul O woman saith Christ great is thy faith Why Because her importunitie was great therefore Christ concludes her faith was great The means to get importunitie in prayer are these First Labour to know thine own misery See Ephes 6. 18 19 20. They could not have prayed importunately unlesse they had known how it had stood with Paul so unlesse thou know thy miserie thou canst not be importunate If a Drunkard or Whoremaster or Sabbath-breaker or Swearer c. knew that they should be damned they would get out of their sins Secondly You must be sensible of your miserie Simon Magus knew his miserie yet because he was not sensible of it he sayes Pray ye to the Lord for me Act. 8. 24. If he had been sensible he would himself have fallen down before the congregation and he would have confessed how he had committed that sinne in a more apprehensive manner Thirdly Observe the prayers of Gods people as here the disciples of Christ did they hearing Christ pray say unto him Master teach us to pray they were so affected with Christs prayer that they said Oh that we could pray thus Oh that we had such a spirit Master teach us to pray So I say consider Gods people how they pray they can pray as if they would soare up to God in supplication they pray as if they would rend the heavens If men did but consider this it would quicken them Fourthly Get a stock of prayer That man must needs be rich that hath a stock in every market So if a man have a stock of prayer it is a signe he is like to speed as I Cor. 4. 2. If God did lend his ears to the Corinthians when they were crying for Paul then certainly Pauls prayers were importunate Fifthly If thou wilt be importunate labour to be full of good works Qui benè operatur bene orat as Act. 10. Cornelius his alms and prayers were come up to God now if he had committed drunkennesse that had come up to God with his prayer therefore was it happy for Cornelius that he was full of good works so thou canst not be importunate unlesse thou be full of good works take heed that swearing and lying c. crie not louder in Gods eares then thy prayers Sixthly If thou wilt be importunate in prayer labour to reform thy houshold VVhen Jacob was to call on God he said to his houshold Put away your strange gods Gen. 35. THE NECESSITIE OF GOSPEL OBEDIENCE In two Sermons BY That laborious and faithfull Messenger of CHRIST WILLIAM FENNER Sometimes Fellow of Pembroke Hall in Cambridge and late Minister of Rochford in Essex THE NECESSITIE OF Gospel-Obedience COLOSS. I. 10. That you might walk worthy of the Lord unto all pleasing being fruitfull unto every good work THere is a double sense in these words First wherein we may not not cannot walk worthy of GOD. And secondly there is a sense wherein we may and must walk worthy of Him The first sense wherein we cannot walk worthy of God is twofold First We cannot walk worthy of God with an absolute worth of exact proportion for in this sense the Angels of heaven cannot walk worthy of God they blesse God and praise him uncessantly but God is above all blessing and praise Nehem. 9. 5. Their holinesse c. had a beginning but God is infinite Oh then how much lesse can we walk worthy of God! Secondly We cannot walk worthy of God with a sinlesse worth of a mortified condignitie so worthily as we might have done if we had not had sinne for we are compassed with the flesh and sinne which leads us on to all impieties And in this respect John saith I am not worthy c. Luk. 3. 16. It was no idle complement in that good man That he was not worthy to untie Christs shoo-tyers or to carry his books after him as we use to speak but it is certain in regard of sinne which makes us unfit to do any dutie to God God is worthy of better service then the best of us can performe and to have better attendance then we can give him Neverthelesse there is a sense wherein we may and must walk worthy of God And this is also twofold First quoad dignitatem non repugnantiae As a niggard or a sparing servant is an unworthy servant to a bountiful master or a drunkard to a servant of God there is a repugnancie between a master and such a servant He that will not take up his crosse and follow me is unworthy of me Mat. 10. 37. And in this sense we must walk worthy of God that is not contrary to God Secondly This worthy includes dignitatem condecentiae Walk worthy of God i. e. sutable unto him A correspondencie there must be between Christ and those that are his between the children of God and God we must walk answerable to him God is holy gracious mercifull c. now we must walk worthy viz sutable to those attributes and not to deal basely wish God who hath dealt bountifully with us and hath delivered us from hell and helps us to heaven Let us not then put unworthy tricks on God but let us walk as men renewed So much for the sense This speech is directed to the professors of the gospel of Christ in Colosse for first Epaphras had given out that there were godly soules in that city Secondly as it was reported so this report came to Paul he heard that there were a company of men that went for Gods saints We have heard saith he c. vers 4. I Paul heard so and hence it is that Paul directs his speech As if he should say for so it is in the ninth verse I hear that there are professors among you Now I pray God that you walk worthy of God You professe Christ and his word I pray God you may walk worthy of the master you serve Hence observe That those that professe Christ must walk worthy of christ worthy of Christ whom you say you serve or they serve This is further commanded and that expresly in I Thess 2. 12. That you

cannot for shame break out into unsavory speeches and at another time and in another place endure any ungodlinesse this is not to please God but rather the contrary No no it is not limited to time not place we must please God not onely in prayer time but also when prayer is ended not in Sermon time only but when the Sermon is ended also Labour therefore to please God at all times not on Sundayes only but on the week dayes also many will read on the Sabbath but never else but this is a duty to be performed at all times 't is not as hearing that cannot be performed alwayes no it is a generall duty Aristotles Universals and Psal 116. 5. I will walk before the Lord c. Placebo Dominum will please the Lord in the land of the living This contains the summe of all Religion Obj. The largenesse of it appears in this that it is in all things 't is larger then the servants duty to please their masters yet servants must labour to please their masters in all things 2 Tit. 9. 9. But if servants must please their masters in all things then how can the duty of pleasing God be larger Sol. True it is servants must please their masters in all things i.e. in all that are commanded of God otherwise they may not for when the thing is forbidden by God 't is nothing but the privation of the thing Sinnes are privations an Idol is nothing all sinnes are as idols they are nothing 't is not an action bur the privation of the image of God that should be there and of agreeablenesse to the Word in all things that are not contrary to the Word the duty of pleasing man must be bounded within another but we must please God without limitation Fifthly it is large in that it is an everlasting duty it shall be a duty when other duties cease Prayer belief repentance weeping and mourning c. must cease when Gods children come to heaven they must pray no more fast no more no these duties must cease but this is must be a duty when they are dead and gone it is an everlasting duty it is that which we must carry to our graves yea into another world with us It is the fruit of all other duties we are tryed by prayer and hearing c. as by apprentiship that so we may learn this art of well-pleasing God if we have not learned this art we are not capable of entring into life so that in some sense it is above the commandements we will keep the commandements that we may please God this is the crown of all our obedience not as if it could be more but the pleasing of God in these is the upshot of all our obedience to God Sixthly It is large in that it is the whole duty of the new man only new men in Christ can please God unregenerate men cannot please God let them give alms c. yet if they be not new treatures they cannot please God let them do actions though never so good for manner or meaning yet they are worthlesse in the hand of an unregenerate man They that are in the flesh cannot please God Rom. 8. 8. He speakes not of such as are married for Zacharie and Elizabeth were married and they pleased God but those that walk after the flesh as unregenerate unsanctified unpurified such as live in sin none of these can ever please God Thus you see it is the whole duty of the new man Fourthly as it is possible fit and large so it is a necessary duty The Apostle sets a must and an ought upon it 1. Thess 4. 2. It must be done there is a necessary laid upon it It must be done For first we have no saving grace unlesse we labour to please God it comes from God good pleasure and it goes to Gods good pleasure God is well pleased in his image and grace is the image of God Now then if a man please not God it is because he hath no grace Thou thinkest Christ did die for thee thou thinkest a lie why thou hast no saving grace Let us have grace saith the Apostle that we may serve God Heb. 12. as if he should say without grace it is impossible to please him therefore you see it is very necessary to please God 't is as necessary as grace and without it we are damned Secondly if we do not please God we may see what a wofull case we are in it God be not pleased to spare us we cannot be saved Now a man will be sure to please that man that can hang him if he please he will not pull his displeasure upon him Acts. 12. when Herod was displeased they laboured to turn away his displeasure and made friends so we depend on God and therefore our souls bodies and everlasting happinesse or destruction depends on God and if he be not pleased what benefit can we wretches expect Wouldest thou have mercy and wilt thou not please God thou shalt be deceived Because Hester pleased the King he shewed her kindnesse and God will never shew us kindnesse unlesse we please him There is no man so mad to heap good turnes upon a mans head that will not please him how can we have the good pleasure of God when we will not seek to please God Before Enoch was translated it was said he pleased God Heb. 11. 5. God would never have brought him to heaven if he had not been pleased with him So before he translates thee from earth to heaven before he delivers thee from damnation thou must be sure to please God Thirdly if we labour not to please God God knowes what infinite dangers we are ever in in the morning he may brain us or wee may die and perish in our sleep or in any action God knowes what mischeif may befall us if we please not God If a man prove a Traitour to the King God knowes what the King will do unto him the wrath of a King is as the roaring of a Lion Oh then what is the displeasure of the judge both of quick and dead If God be displeased with us God knowes what will become of us we cannot eat a meales meat safely wee may be choakt for ought we know we cannot be secure one moment It may be this is the moment he meanes to disgrace thee to lay rottennesse on thy heart It may be he will lay the curse of heaven upon thee before thou goe home and be no more seen but if thou please God Eccles 9. 7. come what can come nothing can come amisse to them that pleaseth the Lord but if thy wayes please not the Lord thou livest in a damnable condition Is it so that the duty of pleasing God is so possible fit large and necessary here then three sorts of men are condemned First those that please not God Do you thinke then that this is pleasing to God that there should be so many Ale-houses

how he labours to convert his fellow thiefe and to make him give all the glory to God he was so wounded to the soule that his fellow thief should dishonour God as that he laboured to turn him before he prayed for his own soule dost thou not fear God c. this he said before he said Lord remember mee he lets his owne soule lie at the stake while he labours to glorifie God so that it is plaine he loves God more then his owne soule 5. Here you may see his penitential faith he beleeves not with a generall faith but with a saving and particular faith with faith and assurance he lookes on Christ as his Jesus he said unto Jesus there is not one idle word in this text the holy Ghost sayes he said unto Jesus he said not that he thought to say so but the Spirit of God witnesseth that he said so indeed he spake to Christ as to a Jesus 6. Here is his penitential resolution of newnes of life new obedience for time to come Lord remember mee he acknowledgeth Christ to bee his Lord q. d. I have followed the imaginations of my owne will hitherto all my stealing and other sins have been to fulfill my owne will but now I confesse thee to be my Lord and were I to live againe or any longer I would for ever serve thee Lastly here is his penitential prayer Lord remember me he acknowledges Christ to be his Lord nay he did not only pray thus but saith Basil he offered much prayer unto God even as much as his short time could permit these words are but the summe of what he spake Lord remember mee c. thus you see he was no more a thief but a convert and confessour as Augustine observes a wicked thief to steal earthly things but a good thief as we call him to this day to break through into the Kingdom of heaven he steals Paradise thus you see what a wonderfull repentance he had in regard of the perfection of it faith was in it humiliation was in it turning to God was in it felfe-denyall was in it satisfaction was in it and glorifying of God in the face of the world was in it nay he was the only professor of Christ to the Nations at that time he had never a servant but this never a word at this time spoken for Christ but that which this Thief spake none to back Christ but this Thief he was the only professor and confessor of Christ at this time the only man on the earth that glorified GOD. Therefore unlesse thou expect such a death to bring such glory to God as this Thief did never beare thy self upon his example Fifthly This repentance was extraordinary in regard of the incomparablenesse of it Never was there such a repentance since the world began nor shall be while the world stands for when all the world Jews and Gentiles stood in their obstinacie Priests and Rulers great and small all cryed Crucifie him and when the Disciples doubted this Thief believed and when Peter denied Christ this Thief repented and confessed Christ nay when all the Apostles shewed their heeles this Thief stood to his tacklings this Thief maintains Christ against them all nay when Mary Magdalen out of whom Christ had cast seven devils when she was afraid to come neer to the Crosse Mat. 27. 55. and the mother of Zebedees children who should have come neer yet they stood a far off only this Thief published the gospel of Jesus Christ and makes open acknowledgement of him to be the Saviour of the world when all his Disciples and the world forsook him in their obstinacie and as the Papists observe God then had no visible Church upon the earth so that this Thief on the crosse put down all the world for repentance yea the Apostles of Christ Now shew me such a repentance whereby thou maiest put down Peter and all the Apostles of Christ either shew me such a repentance extraordinary incomparable and wonderfull to make them all ashamed I say either shew me such a repentance or never trust on the Thieves example on the crosse If a man have a hundred miles to go for his life and but a short time allotted unto him he had need make haste Now the way to heaven is a long way and he that can begin and end that journy when he lies a dying is the quickest man of foot that ever yet was heard this Thief only excepted If thou run to obtain thou hadst need to have the art of prayer and repentance or else thou canst not overtake them for they are before thee much Vse This may serve to condemns those that rely upon this example Oh saith one did not the Thief on the crosse repent at the last houre and God is the same God still and if he repented at thee last why may not I How many wrest this Scripture to their own damnation that live in sin with this Thief that went to heaven yet die and are damned with the other Thief that went to hell I will demonstrate this and make it plain because I desire to convince all that hear me First then tell me when this Thief was converted was it not when Christ hung on the crosse Mat. 27. 33. Christ hung then on the crosse and was to be inaugurated King over all Now when Kings are inaugurated into their kingdoms they shew that bounty then which they will not do again all the time of their raigne We have of this a sufficient story in the Chronicles of England of King Henry the fourth who when he was inaugurated King he created 55 Knights he hung all the streets and lanes in London with cloth of gold he made all the Conduits in London to run with Sack Claret and White wine this he did when he was inaugurated King which he never did all his life time afterwards Even so Christ was pleased to shew mercy and grace unto this Thief unto life eternall when he was inaugurated King over principalities and powers over hell and darknesse Now as K. Henry never created so many Knights again● never hung London streets so again never made the Conduits run so with wine again even so the Lord shewed such a bounty then as for ought we know he never did before nor will do the like again Secondly Kings when they are inaugurated they pardon such offences forgive such taxations wrongs injuries treasons and fellonies as they will never pardon again as long as they live in the kingdome So we read of Charles the 3. King of France that day that he was crowned he pardoned all those that had sinned against the Crown in what kinde soever they had offended Why because he was crowned King and so he would make that day a day of rejoycing And thus it was when Christ triumphed over hell he forgave the sins of this Thief the like whereof we never read of and for ought we know will never do