this the Lord doth To magnifie his owne mercy Resp and to endeare his helpe and releefe to his people when there is none else to deliuer I create comfort saith the Lord by his Prophet As all things were created of nothing so when there is no seeing ground of comfort God createth it out of nothing that his grace may bee the better wellcome to his afflicted children Which should teach vs Vse 1 to make the Lord our friend who is our strong helpe who will not break the brused reede nor quench the smoking flax Whose nature is to pitty men in misery hath promised to bee with his seruants in six troubles and in seauen Heb. 13. and never to leaue them nor forsake thē Secondly this may be a ground of patience vnto vs when miseries are vpon vs Though our miseries are vpon vs as the Aramites yet as Elisha said there are more with vs then against vs. Vpon him therefore let vs labour to fasten all our hope and then notwithstanding our miseries wee shall sinde comfort and let vs know that it were ill for vs that we had no iudgements except it were so well with vs to deserue none VERSE 39. If thou bee Christ saue thy selfe and vs Text. THIS Theefe was not acquainted with the nature of Christs Kingdome In what manner which was not earthly as hee thought but spirituall he thought that Christ had spoken blasphemy because he had called himselfe the Son of God yea and as he conceiued all those miracles that Christ had wrought were not wrought by his owne power but by that power of the deuill And because he did not deliuer himselfe from the Crosse hee concluded that he could not bee the Son of God But that could Christ haue done at this time but hee would not because his time was now come to suffer So that if Christ had now come downe from the Crosse it would not haue proued him so much to bee the Son of God as being dead and buried to raise himselfe from the dead For he was declared mighitly to bee the Son of God by his resurrection from the dead it was a more glorious worke to raise vp Lazarus from the dead then if Christ had restored him to health being but sick on his bed So in Christ it was a more glorious work to raise vp himself from th◠graue then if hee had saued himself aliue being on the Crosse But yet notwithstanding all his diuine preaching and glorious miracles that Christ wrought by the which hee declared himselfe mightily to bee the Son of God this impenitēt wretch ouerlooks them all and calleth the truth of God into question Calling the truth into question If thou be Christ where wee haue first of all to obserue How great and how dangerous the sin of infidelity is Doct. 1 Infidelity a dangerous sin it ouerlooks all the grounds of a mans comfort such as are Gods power wisdom goodnesse mercy c. and calls them all into question No doubt this man had heard of the same of Christ of those glorious miracles that he had wrought the same of Christ went far and neere he could not be ignorant that he was reputed the Sonne of God for so saith he to Christ If thou be the Sonne of God And yet notwithstanding all these his heart is shut vp in vnbeleefe by which meanes the way that leadeth vnto life and saluation through faith in Christ through his infidelitie is barred vp against him This was the sinne of our first parents albeit God had said Gen. 3.3 Ye shall not eate thereof neither shall ye touth it lest yee dye As the woman confessed to Sathan yet for want of faith to beleeue the truth of Gods word they eate the forbidden fruite and so brought Gods wrath vpon them and their posteritie This was the sinne of the Israelites who albeit they had experience of Gods power and might in bringing them out of Egypt and that miraculous deliuerance shewed them from the crueltie of Pharaoh and that through the Red-sea yet vpon euery light occasion called they still Gods loue power goodnesse and mercy into question as if they had no experience at any time of the same Thus then they murmure in the wildernesse Numb 11.18.19 Psal 78.19.20 when they wanted meate Can God prepare a table in the wildernesse Can he prepare flash 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 12. 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 floure 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 Rom. 11.20 Of Zachary that doubting of the Lords promise by his Angell 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 First Reas 1
A PATERN OF FREE GRACE OR The exceeding Riches of the Free Grace and Mercy of God in Christ to Believing and Repenting Sinners By the example of that admirable Convert or rather miraculous mirror of Gods wonderful Love and Mercy in saving the Repenting Thief on the Cross Wherein is excellently handled the Doctrine of true Repentance the exceeding Sinfulness of Sin with the desperate danger of final Impenitency with the certainty of Salvation to repenting Sinners by Christ By that Godly and Faithfull Servant of Christ and his Church Samuel Smith Minister of the Gospel and Author of The Great Assize and Davids Repentance Rom. 9.18 He hath mercy on whom he will have mercy and whom he will he hardneth London Printed for John Andrews at the White Lion near Pye-Corner 1658. Courteous Reader BE pleased to take notice that there are five other godly Treatises extant of this pious Authors viz. The Great Assize Davids Repentance Davids blessed Man Moses Prayers And The Practice of Godliness The Christian duty An excellent Book likewise called The Silver Watch-bell Also a most pious and comfortable Treatise entituled The Everlasting Joyes of Heaven or The blessed Life of a Christian in Grace here and in Glory hereafter very seasonable for these times Also an excellent Sermon called Christs first Sermon or the Necessity Duty and Practice of Repentance opened and applied a very godly Book and is but three pence price There are likewise seven other small Books all of them very godly and very comfortable for thy soul One is entituled The Charitable Christian. Another The Plain Mans Path way to Heaven directing ever one how they may be The third The Devils disease or the sin of Pride arraigned and condemned The fourth The dreadful Character of a Drunkard The fifth The Black Book of Conscience or Gods High Court of Justice in the Soul The sixth The Fathers last Blessing The seventh Doomesday at hand All very necessary for these licentious times Each of them being but of two pence price and are to be sold by John Andrews at the White Lion near Pye-Corner THE ADMIRABLE CONVERT Luk. 23. vers 39.40 c. ANd one of the euill doers which were hanged railed on him saying If thou bee Christ saue thy self vs. But the other answering rebuked him saying Doest thou not feare God seeing thou art in the same condemnation We indeed are iustly here for we receiue the due reward of our deeds but this man hath done nothing amisse And he said vnto Iesus Lord remember me when thou comest into thy kingdome And Iesus said vnto him Verily I say vnto thee to day shalt thou be with me in Paradise OF all Doctrines to be preached none more necessarie then the Doctrine of true Repentance which as it is most necessarie to life and saluation as our Sauiour witnesseth saying Luk. 13.5 Except ye repent ye shall all perish So neuer more neglected then in these times wherein too many of Israels Watchmen bend themselues not to serue to the edification of the faith of the Church as to disturbe the peace thereof wherein the malice and policie of Sathan in the purest Churches to corrupt the purity of doctrine hath beene euer seene But to leaue such as wearie themselues and Hearers with knotty questions tending rather to strife then edification therein many times to get a name of profunditie they leade their people rather into a labyrinth then work them to true piety It is the Doctrine of true repentance we haue now in hand and herein of that Admirable Conuert or that Mirror of Gods mercy the Thiefe on the Crosse whose example as it is full of consolation vnto the godly so no one example of Gods mercy in the whole Scripture more abused by wicked and licentious men Before we come to these particulars it will not be amisse that we first cast our eyes vpon the Lord Iesus Christ himselfe who as the Prophet Isaiah saith Isâ— 53.12 was numbred with transgressours And as Saint Luke obserueth in this Chapter Vers 32. There were also two other malefactours led with him to be put to death Verse 33. And when they were come to the place which is called Caluary there they crucified him and the Malefactours c. There were foure kindes of death in vse amongst the Iewes The foure kindes of death in vse among the Iewes as capitall punishments for capitall offences First stoning a kinde of death commonly inflicted vpon Blasphemers Stoning Leuit. 24.14 Deut. 17.7 and Idolaters where the hand of the witnesse was first to be vpon him Secondly Beheading Beheading Thirdly Burning Fourthly Strangling Burning Deu. 21.22 which punishment was afterwards changed by the Romans into crucifying Crucifying Deu. 21.23 which kinde of death was aboue the rest full of paine ignominie and reproach and therefore reserued for grand Malefactours The manner whereof was this The body was to hang on the tree till night and before the Sunne was set the same was to be taken downe and buried This kinde of death was branded with a curse by God himselfe He that is hanged is accursed of God And for the nature of this kind of death without all question it was performed with much torture and paine the Armes being stretched out and fastened vnto the tree with nayles which pierced both hands and feet in which miserable torture and paine the crucified was to remain and abide till death And if it should be inquired why the Iewes did so earnestly vrge Pilate that Christ might be crucified no question it was done in respect of them because this kind of death was the most ignominious bitter and reproachfull such was their malice against Christ And herein something would be obserued concerning 1. The Iewes inflicting 2. Christ suffering 3. The nature of the death crucifying Doct. 1 First of all The malice of the wicked great against Christ and his members in these Iewes we may take notice of the implacable rage and malice that is in wicked and vngodly men against Christ and his members No wilde beast is more sauage and cruell then wicked men are yea and that against the most innocent Here is Christ Iesus himselfe the Obiect Abiect and Subiect of the malice of mercilesse men who thought they could neuer shew cruelty enough vpon Christ Of them it may truly be said Destruction and calamitie are in their wayes and the way of peace they haue not knowne And hence is it that in the Scripture wicked men are resembled vnto Lions Beares Wolues Foxes and Beasts Mat. 7.15 Cant. 2.2 The. 3.2 Pro. 12.10 2. King 8.11 yea such kind of beasts as are of a cruell and deuouring nature yea as Solomon saith The very mercies of the wicked are cruell What a greeting was there betwixt Elisha and Hazael the very sight of Hazael caused the man of God to weepe foreseeing the cruelty that he would exercise vpon the people of Israel Their young men saith
let him deliuer him if he will haue him Secondly of the Passengers Mar. 15.29 Ah thou that destroyedst the Temple and buildst it in three dayes saue thy selfe If thou be the Sonne of God come downe from the Crosse Thirdly of this Impenitent Thiefe now crucified with Christ If thou be the Sonne of God saue thy selfe and vs. All which no doubt added greatly to the sufferings of Christ now at this time of his Passion And indeed amongst all other the sinnes of this Impenitent Thiefe this was not the least that he should thus at this time burthen the Lord Iesus with his reproaches which was sorely pressed downe before And for this let the Moabites bee an example vnto vs whom the Lord grieuously plagued for this sinne Moab shall be in derision Ier. 48.26.27 for didst thou not deride Israel as though he had been found amongst theeues The meaning is The Lords people being in aduersitie and sore distresse Moab was so farre from comforting them as that they derided them in their misery And this the Lord complained of by his Prophet against the Shepheards of Israel that they had not strengthened the weake Ezek. 34.2.4 nor healed the sicke nor bound vp the broken And this no doubt added much to Dauids griefe that at the time of his banishment and exile by Absolom his rebellious and most vnnaturall sonne his enemies concluded against him thus There is no helpe for him in his God Psal 3.2 This was the sinne of cruell Pharaoh and his people Exod. 3. exercising all manner of cursed cruelty against the Lords people Whose afflictions when none else would pitie the Lord layed them to heart and sent them deliuerance And this was the great fault of Eliphaz Bildad and Zophar Iobs three friends that beholding Iob this seruant of God so sorely oppressed with misery instead of supporting him vnder that heauy burthen they charged him for an hypocrite and so added vnto his sorrowes And hence is it that Iob reproues them saying Iob 6.14 A man in affliction ought to be comforted of his neighbours And for this very cause the Lord cursed the men of Meroz for that the Lords people being in misery and distresse they came not in to their succour And our Sauiour sheweth how he will charge the wicked at the last day with this very sinne when he wil say vnto them I was hungry Mat. 25.40 and ye fed me not naked and ye cloathed mee not sicke and in prison and ye visited me not All which testimonies as a cloud of witnesses conclude this truth that to adde to the miseries of the afflicted and not to veeld them comfort in time of distresse is a grieuous sinne And there is reason for it For First Reas 1 it makes the burthen of a mans sorrows by this meanes the more heauy For indeed there is nothing more grieuous vnto our natures nor can go nearer the heart of man in time of affliction then for a man to perceiue himselfe to be despised and cast off of others And no doubt it was not the least of those sorrowes that wounded the heart of our blessed Sauiour that hee could say as it was prophesied of him before I am a worme and not a man Psa 22.6.7 a shame of men and the contempt of the people All they that see me haue me in derision c. And thus also complaineth the Church in time of misery Our soule is filled with the reproach of the wealthy and with the despitefulnesse of the proud Secondly it is a grieuous sinne to adde affliction to the afflicted because by this meanes we helpe to strengthen Sathans temptations who seeks by all meanes possible to ouerwhelme the righteous in the gulse of their present sorrowes For Sathan is ready still to take aduantage of these times when the godly are most perplexed and reiected of all to solicite them with dangerous temptations euen to dispaire and no doubt but the Apostle Saint Paul was wel acquainted with Sathans subtilty herein and therefore commands the Corinthians to comfort the incestuous person why so lest he be swallowed vp of too much heauinesse 1 Cor. 2.7 Thirdly wee doe not know what need we ourselues may haue in time to come there is none of Gods seruants cast so low in misery and sorrow but we our selues are liable vnto the same haue deserued the same and why then should we not feare and expect it Now who would not be comforted in time of sorrow Surely it is Gods mercy to his people in times of affliction that they suffer not alone but haue others sympathizing with them who are ready to put vnder their hands by their godly counsels comforts prayers and supplications are ready to help to beare vp the burthen that they sinke not And indeed wee often finde this rule of our Sauiour verified amongst men with what measure weniete to others Mat. 7.3 the very same shall be measured to vs againe If we shew that godly and Christian charity to comfort others in their distresse wee shall not our selues want comfort in our greatest need as wee shall see in the penitent Thiefe hereafter If then in time of our afflictions Vse 1 the Lord hath giuen vs the comforts of our Christian brethren who haue laboured to support vs in loue and haue comforted vs ouer al our sorrowes it may teach vs to magnifie the name of our good God and to esteeme of our afflictions the more light and burden so much the more easie learne to beare them the more patiently seeing the Lord hath layd his hand farre more heauy vpon others as Christ here and most iustly might haue layd his hand as heauy vpon vs. Secondly it may admonish vs that wee labour more and more with our selues with our owne hearts that we get this Christian affection towards our brethren in time of misery that wee may mourne with them that mourne and be like affected one towards another and the rather for that it declares a man to bee a liuely member of that mysticall body whereof the Lord Iesus Christ is the head who is affectionate towards all his members Whereas the want of this affection argueth that wee are dead members and were neuer truely ingrafted into that body And last of all in Christ thus railed vpon and reproached by this wicked man we may see vnto what a neere ebbe the Lord brings his people many times here in this life Doct. 3 God brings his childrē often to a low ebbe in this life namely to be left destitute of all worldly helpe and comfort yet notwithstanding remaine still highly in Gods favour wee may see this in Iob whom the Lord brought full low euen to the dunghill a man notwithstanding highly in Gods favour We may see this in Dauid Ps 3. in the Prophets Apostles yea the Lord Iesus Christ himselfe is made here the obiect of wicked mens malice And
him nearer and nearer vnto God The Impenitent Thiefe as we heard before now falleth to the blaspheming of Christ hauing his heart hardened and his conscience seared within him hee becomes by his afflictions more and more desperately sinfull But in this Penitent behold we the happie fruite of sanctified afflictions they humble him bring him to see the errours of his life past set him on worke to confesse and bewaile his sinnes and to be an earnest suter vnto Christ for mercy Note hence That afflictions Doct. 3 when the Lord doth sanctifie the same vnto any Afflictions of excellēt vse to bring men to God they make them better and bring them nearer vnto God I grant that afflictions in their own nature are euill being the fruits of sinne neither do they of themselues produce such happie effects in any but then onely when the Lord worketh together with affliction by his Spirit Non paena sed remediū delinquentis Ambros altering and changing the nature thereof they become through Gods mercy not a punishment but a remedy against sinne This is confessed by Dauid Psal 119.67 Before I was afflicted I went astray But now haue I kept thy Word Meaning indeed that his afflictions had humbled him and made him walke more awfully towards God We may see this in Hezekiah Isa 38. it was his affliction that humbled him and caused him to recount with himselfe the errours of his life past Manasses in prison and captiuity is brought home that was like an vntamed heyfer in time of prosperitie walked stubbornly and rebelliously against God This truth is confessed by Ephraim Thou hast chastised me Ier. 31.18.19 and I was chastised as a Bullocke vnaccustomed to the yoke c. After I was afflicted I smote vpon my thigh I was ashamed and euen confounded because I did beare the reproach of my youth How often did the Lord cause the Israelites to be afflicted and in the time of their affliction still they sought vnto God Psal 107.10.13 and cried vnto him And this is it the Lord further threatened against his people I will be vnto Ephraim as a Lion Hos 5.15 and as a young Lion vnto the house of Iudah I euen I will teare and go away and none shall rescue I will go and returne to my place till they acknowledge their offences and seeke my face for in their afflictions they will seeke me early I might instance this truth by diuers the like examples as that of the Prodigal Luk. 15. who ranne riot a long time till his patrimony was nigh spent and then happie famine that caused him to looke home Act. 16.27 And that hard-hearted Iayler that neuer thought hee could shew cruelty enough against those innocent Lambs of Christ it was the earth-quake that caused his soule-quake and happy affliction that brought him home Neither is this a thing to bee wondred at that sanctified afflictions should produce such excellent effects in Gods people for First Reas 1 in times of affliction we see how hopelesse and helpelesse all earthly and transitory things are They doe not then profit in the euill day they then proue but as the Reeds of Egypt dangerous props to lean vpon then are we forced to goe out of our selues and to seeke vnto God for such is the vanity of our hearts in times of misery and distresse that wee seldome thinke on God or his helpe vntill all other humane helpe doe faile So Dauid Psal 142.4.5 I looked on my right hand and behold there was none that would know me al refuge failed me and none cared for my soule then cried I vnto the Lord c. Secondly the Lord to this end and purpose doth send affliction vnto his children like a wise and skilfull Physitian knowing what will worke best and effect the soules cure these cause the peaceable fruits of righteousnesse to all them that are exercised thereby Seeing then that afflictions are of such excellent vse to bring men to the sight of their sins Vse 1 and so to repentance for the same what shall wee say then to those that haue beene afflicted but no way bettered by their afflictions this is a signe of a fearefull induration and of a hard heart and surely the case of such a one many times proues desperate for the Lord commonly reserueth affliction and the rod of correction for the last place and if that fayle Ier. 6. the cure many times proues hopelesse and helpelesse as siluer mettall being put into the fire if nothing come out but drosse it is found to be reprobate siluer so men that haue beene fined in the furnace of affliction if they be not humbled and brought home by the same these will bee found reprobate men and the Lord will cast such off as a desperate people Esay 1. Wherefore should ye be smitten any more for yee fall away more and more saith the Lord. Secondly wee haue others againe that whilest the rod of God is vpon them their thoughts are in the stocks they dare not but speake and thinke humbly as a Rogue whilst he is in the stocks speakes faire to the officers but when he is out miscals them againe How many haue wee that in time of affliction will confesse their sinnes cry downe their former euill wayes and make vowes and couenants with God of new obedience like vnto Pharaoh Exod. 10. I and my people are sinfull But when the rod of God is remoued and they deliuered with Pharaoh they returne againe vnto their old sins like the dog vnto the vomit These men vse repentance as many a man vseth an old garment which they put about them in time of a shower but cast it away againe as soone as the weather is faire or as many of our Papists vse our Churches when they feare any trouble they fly thither for shelter Whereas the childe of God being once truely humbled walkes the more holily and obediently before God for euer after Thirdly seeing that it is not affliction of it selfe but affliction sanctified vnto a man that produceth this happy fruit of conuersion vnto God This should teach vs to be earnest with God in prayer especially in times of affliction that hee would be pleased to sanctifie the same vnto vs and to second his corrections with the inward working of his owne spirit whereby we may be moued to lay the same to heart and to bring forth fruits worthy amendment of life But the other rebuked him The Euangelist setting out the conuersion of the penitent Thiefe sheweth his behaviour at this time namely that hee did not onely leaue off his stealing as before but is now exercised in the contrary good rebuking his fellow and seeking by all meanes possible to stop him in a course of sinning and herein will teach vs That vnto true repentance Doct. 4 a cessation from euill is not sufficient To cease from euill is not sufficient we must
God and such a one that is full of compassion able and willing to helpe Thus doth this Penitent here yea behold him as a God of mercy and Father of all consolation and comfort Standest thou in need of his power to helpe thee Present him vnto thy minde euen at the first entrance into thy prayers as a powerfull God And so likewise for his wisedome truth iustice c. We euer seeke those things most constantly and comfortably when we know them to bee had at his hands from whom we seek them This being carefully obserued of vs we shall finde it a strong prop vnto our faith and an excellent meanes to kindle affection in vs and so a thing most vsefull and necessary in prayer Lord remember me when thou commest into thy kingdome Text. These two Theeues make two different requests vnto Christ His desire it selfe the one for a corporall and temporall deliuerance If thou bee Christ saue thy selfe and vs. The request of the other is that his soule might bee saued in the day of the Lord Lord remember mee c. according to the inward principle of the heart so goes the desire They that are carnall are carnally minded but the spirituall man is spiritually minded and his desires are principally after spirituall things And herein will teach vs That the saluation of a mans soule is the thing that euery man Doct. The saluation of the soul is principally to be desired next vnto the glory of GOD ought principally to desire This Penitent had taken care of Gods glory before by iustifying Christs innocency and now in the next place he looketh after the saluation of his soule that it might goe well with that in death yea by how much the more excellent the soule is aboue the body by so much the more carefull ought a man to be of the saluation of the one aboue the other Our greatest care must be that it may goe well with our soules at death We may suppose this penitent Thiefe speaking thus at this time O Lord inasmuch as my life hath beene wretched it is iust with thee that I should now at last suffer this shamefull cursed death It is not life that I desire but am willing to imbrace the sentence of death and the rather for that I see it is thy good pleasure it should be so This is the onely thing I now desire that when this life shal haue an end I shal come to appeare before thee in thy kingdome that thou wouldest bee pleased in mercy then to remember me Now if all Gods children bee led by one and the same spirit and so are alike disposed in respect of spirituall good things it must necessarily follow that this longing desire after life and saluation that was in this Penitent is wrought in some measure in the hearts of al those that are vnder the same hope and they are able in the witnesse of a good conscience to say as hee did here Lord remember me c. This affection was in the Prophet Dauid when hee saith O Lord I haue longed for thy saluation And indeed what other thing then the soules future happinesse can the Scriptures intend in these and the like places exhorting vs to seeke for wisedome and knowledge as for siluer Pro. 2.4 Of searching for it as for treasures of striuing to enter in at the straight gate Luk. 13.24 Ioh. 6.17 of labouring for that meate which shall indure to euerlasting life of running to obtaine and the like what is meant I say in all these but the saluation of the soule aboue all other things This was old Simeons desire Luke 2. Lord now lettest thou thy seruant depart in peace c. This affection we finde to haue beene in those Iewes conuerted at Peters Sermon Men and Brethren Act. 2.37 say they What shall wee doe to be saued being conuinced in their iudgements of that their hainous sinne of crucifying the Lord of life they came trembling vnto the Apostles fearing what would become of their soules We may see this in that poore perplexed Iaylor who came trembling in to Paul and Sylas Act 16.30 with his Sirs what shall I doe to be saued This truth is further cleared vnto vs by Christs prayer hee hath left vnto vs where wee are taught to pray first of all Thy kingdome come Mat. 6. before Giue vs this day our daily bread And this is obserued to haue beene the commendations of that wise Merchant that sold all that he had to buy the Pearle Mat. 13.44 as knowing that it would make him rich vnto saluation I might giue diuers other instances and examples but these are sufficient to shew what is the disposition and affection of all Gods people Theirs are hungrie soules theirs are longing hearts and the maine thing they so much desire is the saluation of their soules Whereas on the contrary part carnall men like the Impenitent Thiefe Hag. 1.2 preferre a temporall deliuerance before an eternall Like those Iewes who preferred their owne priuate gaine before the building of the Temple Heb. 12.16 Like Esau a messe of pottage Mat. 8.24 before the Birth right Like those Gadarens their hogges before Christ And like that young man in the Gospell who went away sorrowfull Mat. 19. chusing rather to hazard his soule then to part with his wealth Now the grounds are these First Reas 1 the godly do principally desire the saluation of their soules in regard their iudgements are rightly informed to set a due price vpon the same The Apostle Saint Peter speaking of the inheritance of eternall life 1. Pet. 1.4 calleth it Immortall vndefiled and that which withereth not reserued in heauen for vs. Wherein he secretly compareth the things of this world with those that are reserued for the faithfull after this life and sheweth that all things here are corruptible but the things of the life to come are incorruptible And hence it comes to passe that wisdoms children make choice of heauen heauenly things aboue all transitorie things whatsoeuer Secondly our Sauiour sheweth the necessitie hereof Mat. 16.26 saying What shall it profit a man to winne the whole world and to lose his owne soule Were it not better for that man that he had neuer beene borne what then can deserue the chiefest of a mans care if not this Thirdly this is it that distinguisheth betwixt Gods people and the men of this world worldly men desire principally worldly things Corne and wine and oyle Whereas the godly that haue another principle within to direct them desire especially Gods countenance and grace with Dauid But Lord grant me thy countenance Psal 4.6 c. This serues first of all to reproue the great and generall neglect of that Vse 1 for the which there ought to be so great a care Alas the behauiour of the greatest part of the world concerning their soules and the eternall wellfare of