was afterwards changed by the Romans into crucifying 4 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 Doct. 1 crucifying The malice of the wicked great against Christ and his members First of all 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 yea such kind of beasts as are of a cruell and deuouring nature yea as Solomon saith Mat. 7.15 Cant. 2. 2. The. 3.2 Pro. 12.10 2. King 8.11 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 he wilt thou slay with the sword and rippe vp the mothers with childe and dash their children against the stones We may see this in Pharaoh Exod. 2. Mat. 2. in Herod in Haman who regarded none neither age nor sexe besides the wofull experience of the truth hereof the godly daily finde in the world Reas 1 Neither is this a thing to be wondred at for consider by what spirit such are led not by the Spirit of God which is the spirit of peace and of loue But by the spirit of Sathan who is full of malice 1. Pet. 5.8 and hunteth still after bloud going about continually seeking whom he may deuoure who is compared in the Scripture to a Lion Reu. 12. Dragon and old Serpent and a Murtherer from the beginning Now it is Sathan himselfe that worketh in the wicked he bloweth the coles and wicked men are but his Instruments to serue his turne As also in respect of the Godly Reas 2 themselues because they run not with the wicked into the same excesse of riot Esay 59.15 Whosoeuer refraineth from euill maketh himselfe a prey The very piety and holinesse of life that is to be seene in the Godly is matter for the malice of wicked men to worke vpon this bred the quarrel betwixt Cain and his Brother 1 Ioh. 3.12 Abel was more righteous then himself this stirred vp Cain agaist him Seing then that there is such Vse 1 an implacable hatred in the wicked against the Righteous Never let vs wonder then at the Churches misery nor the godlys afflictions for haue they not many and mighty enimies that plot and conspire against them Was not this foretold in the first age of the world Gen. 3.15 I will put emnitie betweene thee and the woman and betweene thy seede and her seede And was not this againe confirmed by Christ himselfe now in the last age of the world Mat. 10.34 I came not to send peace but the Sword I am come to set a man at variance against hiâ— Father and the Daughter against the Mother c. Neuer then let vs wonder at it but rather magnifie the goodnesse of our God that is pleased thus to limit and bound the malice of the wicked without whose speciall prouidence we could not liue amongst them Vse 2 And indeed it should teach vs to be wise as Serpents considering that wee liue amongst and haue to doe with such subtil and malitious enemies Vpon this very ground our Sauiour warneth thus Behold I send you foorth as Lambs amongst Wolues Mat. 10.16 bee ye therefore wise as Serpents and innocent as Doues Wisdom and Simplicitie is required of all Gods people We are to walke warily euery where and looke well vnto our selues that we be not made a prey vnto them And because our enemies are Vse 3 deepe in Councell prudent in their enterprises wary in their proceedings politique in preuenting and suddaine in the execution of their designes It shall be our wisdom to fly still vnto God and by earnest prayer desire him to deliuer vs from wicked and vnreasonable men 2 Thes 3.2 All our hope and confidence must be in him 2 Sam. 24 13.1â— and let vs pray with David that the Lord would rather take vs into his owne hand to correct vs and not suffer vs to fall into the hands of men for with him there is mercy Hee remembreth whereof we be made Ps 103.14 he considereth that wee are but dust And indeed in this hath the Lord heard and answered his people that howsoeuer for our sins we haue tasted of the Lords Rod by Famine Pestilence strange diseases vnseasonable weather c. Yet the Lord hath not made vs a prey to malitious and wicked men whose very mercies are cruel and whose insatiable thirst is for the blood of the Saints which if the Lord should doe at any time which wee may iustly feare by reason of our sins wee shall then be brought to see a manifest difference betwixt the chastisments of a mercifull God and louing Father and the bloody cruelties of mercilesse men Hitherto of the malice of the Iewes For the second Christ an innocent suffereth here as a Nocent and dyeth with two grand Malefactors and that a shamefull ignominious and reprochfull Death Note we hence That it may be the portion of Doct. 2 faithfull men Godly men many times suffer as malefactors yea the best Christians to suffer as Malefactors heere is Christ Numbred with Transgressors crucified with two Theeues 1 Reg. 22.27 Ier. 32.2 Gen. 39. 2 Tim. 1.16 So is Micha sent to the prison Ieremy to the Dungeon Daniel to
was dead hee stunke so noysomely that no man could come neare him and yet this was not all for as the end of his body was miserable so was it also in regard of his soule for the Euangelist obserueth Act. 1.15 That hee went to his owne place that is to hell there to remaine for euer to be tormented with the deuill and his Angels And the like may be said of Ahitophel Absolom Ananias Act. 5. and Saphira c. And besides the examples of Gods iudgements out of diuine Writ of those whose liues as they haue beene wicked and vngodly so their deaths haue beene cursed and miserable Ecclesiasticall histories affoord vs infinite Eelix Earle of Wartemberg hauing a long time beene a most cruell persecutour of Christs Church sware to his companions at a supper that ere he dyed hee would ride vp to the spurres in the bloud of Lutherans But the same night the reuengefull hand of God stroke him euen in the height of his malice and cruelty that hee was strangled in his bed with his owne bloud Stephen Gardiner in Queene Maries dayes a bloudy persecutour sitting at dinner at the very time when Ridly and Latimer were burned at Oxford Acts and Mon. Fox he gloried and reioyced exceedingly thereat But the hand of God incontinently stroke him that he was carried presently to bed where his body was inflamed by reason he could not expell his vrine and his tongue mightily swolne and black hanging out of his mouth most fearefully and so miserably dyed The like wee reade of Bonner Morgan Thornton c. who hauing beene cruell persecutours God brought them to shamefull and miserable ends Yea our owne experience daily doth manifest this truth vnto vs that such as haue liued vitiously riotously and wickedly what miserable deaths they many times come vnto How many filthy adulterers hath God cut off with filthy rotten and loathsome diseases causing rottennesse to enter into their bones and bringing them to miserable ends How many beastly drunkards that haue beene inflamed with their strong drinke hath the Lord cut off in the very middest of their drunkennesse and so haue dyed most shamefully and miserably How many murtherers hath the Lord pursued whom none else could accuse and made the malefactours themselues confesse their horrible facts and all to bring a sinfull and wretched life to a shamefull and miserable end Surely the Lord is wonderfull in his iudgements Oh that men were wise to lay the same to heart But we see many times the wicked Obiect 1 whose liues haue beene vile and sinfull haue prospered all their dayes yea and their death it selfe hath not seemed to bee so miserable vnto them Resp It is true God many times suffereth the wicked to prosper in the world Their houses as Iob saith are peaceable and without feare and the rodde of God doth not alwayes fall vpon them What then Is their case any whit the more happie Doth not prosperitie slay the foole And what are all the pompes and pleasures of the wicked but as a blazing Starre presaging ruine and destruction And what though the wicked passe their time in pleasures and feare no euill doth securitie profit any will a man enuy him that goeth to execution in a Satten suit Is not their destruction the nearer at hand and so much the more fearefull when it commeth Secondly the best furniture against Death is Faith hope and a good conscience Iob 27.8 But What hope the wicked saith Iob when God shall take away his soule meaning indeed he hath no hope O but these men dye peaceably Obiect 2 euen like lambes in their beds So may a wicked man do and yet go to hell Answ and be in no better case as Dauid obserueth then the very beast in death Man saith he shall not continue in honour but is like the beasts that dye And indeed there is many times little difference betwixt the death of a beast and that of a wicked man saue the one hath many times a pillow vnder his head and the other dyeth in a ditch When the wicked dye all his hope perisheth Pro. 11.7 But we see that a wicked life Obiect 3 doth not alwayes bring a cursed death the other Thiefe that liued loosly and wickedly yet at last repented and was saued and God hath made a promise that at what time soeuer a sinner doth repent c. Resp I answer t is true the other Thiefe repenting and beleeuing in Christ was saued at the very last But what was not this miraculous Did not Christ now vpon a speciall occasion to shew the effect of his bloud the power of his passion and to demonstrate vnto the world his Deitie euen now at his lowest ebbe of humiliation shew his power in the conuersion of the Thiefe Must this extraordinarie example now be propounded as a president for euer that was but once miraculous and wrought vpon speciall occasion So mayest thou looke againe for the renting of the stones the opening of the graues and the raising of the dead and to see againe those other miracles of Christ that did accompanie that conuersion of his And for further satisfaction consider First that it is not impossible but that this was the first time of the call of this Thiefe that he had neuer heard Christs Sermons before or had any outward call before this time that now he came to suffer with Christ and so his sinnes being of ignorance might excuse in part as Paul speaketh of his The Lord shewed mercy 1 Tim 1.13 because I did them ignorantly But now thou canst not pleade this ignorance inasmuch as thou hast liued vnder the Gospell and hast had an outward call by the preaching of the same Secondly this example of the penitent Thiefe as it was extraordinary so we see it singular the Scriptures not leauing vs one example more of the like Now particular examples are not to bee vrged for a generall practise especially in so weightie a thing as the saluation of the soule is The other Thiefe that liued as he did died not as he did but our Text sheweth his miserable end that hee died impenitently blasphemously and desperately and so haue we likewise seene euen now proued vnto vs the miserable end of many moe whose liues as they haue beene sinfull so their ends haue beene fearefull If Sathan then or thy owne sinfull corrupt heart shall go about to perswade thee at any time that though thou takest thy sway and swing in sinne now thou mayest hereafter when thou wilt thy selfe repent with the good Thiefe and so be saued Answer Sathan thus and tell thy heart from me that it is a thousand fold more probable that thou shalt dye as thou hast liued impenitently wickedly desperately with the Impenitent Thiefe and so be damned rather then to haue such a singular grace giuen thee and mercy shewed at the last houre to repent with the penitent Thiefe and so be saued
the world but that thou wouldest keepe them from euill and indeed the ingemination and doubling of the petition shewes the wonderfull care he had of his people And to this purpose excellent is that of the Apostle Saint Iames Brethren saith he If any of you doe erre from the truth Iam. 5.19.20 and one conuert him let him know that hee which conuerteth a sinner from the error of his way shall saue a soule from death and shall hide a multitude of sinnes There can bee no greater testimony of a gratious heart and that the worke of regeneration and sound conuersion is wrought in a man then by testifying his care ouer his brother to keepe him from sinne And on the contrary part it is a note of a false Prophet and of a gracelesse heart to winke at the sinnes of others Lam 2.14 Thy Prophets haue looked out vain and foolish things for thee they haue not discouered thine iniquities to turne away thy captiuity But the reasons will make it Reas 1 more cleare First they are our brethren this may be one forcible reason to perswade vs to the practise of this duty to stop them in their course of sinning They are our brethren and they are in some sort committed to our keeping and if wee shall suffer them to sinne without rebuke or reprehension insomuch that they perish the Lord will say to vs as sometimes he said to Cain where is thy brother Gen. 4.10 when it will be in vaine for vs to post off the matter with am I my brothers keeper for the Lord for this sinne will proceed against vs as hee did against Cain What hast thou done The voyce of thy Brothers bloud cryeth vnto mee from the earth When it shall be in vaine for any man to pleade they neuer offered violence to the liues of their brethren since they neuer sought to stop and restraine them in their sinfull courses but suffered them to goe on in all manner of sinnes without reprehension Accessories by the law are as deepe wee say in the sinne as the principall yea and many times suffer with the malefactor thus is it with sinne so dangerous a thing it is to be silent at the committing thereof Reas 2 Secondly Saint Iames addeth two other most excellent motiues or reasons to perswade vnto this duty Iam. 5.20 Hereby we shall saue a soule and couer a multitude of sinnes Then the which what more noble or honourable seruice can a Christian perform either towards God or man First to saue a soule Luke 15. the very Angels reioyce at the conuersion of a sinner the promise is that such a one shall shine as the starres in the firmament Dan. 12.3 and indeed this is such a worke whereunto all the faithfull must addict themselues according to that measure of grace giuen them and that petition we put vp daily Thy kingdome come When wee shall labour to bee instruments to inlarge that kingdome of the Lord Iesus and bring others from sinne to God otherwise indeed wee doe but mocke God like as if a husbandman should pray Giue vs this day our daily bread and neuer set his hand to the plough nor cast his seede into the ground Againe what a blessed thing is it to helpe to couer sinne yea a multitude of sinnes which those shall doe that are any wayes a meanes to bring others to the sight of their sinnes and to repentance for the same for alas such is the policy of Sathan and such is the corruption of euery mans heart by nature that they seeke by all meanes possible to couer their sinnes But how euen as Adam his nakednesse with fig-leaues that can neuer shelter them from Gods wrath So euery man seeketh something or other to couer his sinnes but the best way to haue sinne couered is first to vncouer them Ier. 31.18 After I was conuerted I smote vpon my thigh saith Ephraim Psal 51.3 so Dauid My sins are euer before mee and what followed Against thee onely haue I sinned Happy man Nathan that did so vncouer sinne that GOD might couer them Reas 3 Thirdly euery Christian must make conscience of this duty to stop others in a course of sinne in regard of himselfe lest hee bring vpon his owne head the sinnes of other men Now euery man hath enough to answer for of his owne though hee become not guiltie of other mens sinnes But how may a man be charged with the sins of others Quest This is done three wayes in Heart Word Deede First in heart Answ How many wayes a man becomes guilty of the sins of other men and that three wayes First when though hee neither commit the euill himselfe nor approue of the same being committed by others yet if hee mourne not in his heart for the same sinne to see how God is dishonoured In heart and how greatly the soule of the offender is indangered hee becomes guiltie of this sinne This was the fault of the Corinthians for the which Paul reproues them who when they saw the incestuous person who had sinned so fouly they sorrowed not nor grieued as they ought for that sinne A contrary example we haue in Dauid Psal 119.136 My eyes gush out with water because men keepe not thy law and of righteous Lot whose righteous soule was grieued at the abhominations of the filthy Sodomites Secondly when though a man neither doth or saith any euill himselfe yet secretly in his heart approueth of the euill of another This was Pauls sinne before his conuersion hee cast no stone at Stephen himselfe yet he consented vnto his death as himselfe confessed Acts 7.58 Acts 22.20 and held the cloathes of them that did stone him and in this regard was guiltie of his death Thirdly by conniuence silence or indulgence when a man shall suffer sinne and the sinner to passe without reproofe And thus was Eli faultie in not punishing his sonnes for which sinne the Lord punished him And thus offendeth the Minister in not reprouing the sinnes of those ouer whom the Lord hath set him and so likewise the Magistrate in not punishing offenders vnder him Eze. 3.17 Yea and this is the sinne of all such as can with patience heare the Lord dishonoured his Name blasphemed his Sabbaths prophaned and all manner of impiety committed without any reproofe at all like vnto Gallio Act 18.15 16. wlll not trouble themselues about such things whereas the Lord doth require this at the hands of euery Christian that haue themselues obtained mercy by admonition exhortation reprehension and by all other helps and meanes to shew mercy to others to stoppe them in the course of sinne In word Secondly a man may be guiltie of the sinnes of other men in word and that three wayes 2 Sam. 11.15 Mar. 6.29 First by counselling another to euill and thus became Dauid a murtherer by the letter he sent vnto Ioab in the matter of Vriah
where pride groweth it is like a noysome weede in a garden true grace doth there wither and the best plants can neuer prosper Secondly it is discerned by the conscionable vse of the meanes by the which grace is daily more and more nourished and increased in vs. Such as are the hearing of the Word the conscionable vse of the Sacraments prayer with the conscionable performance of these and the like holy duties both publike and priuate with a delight therein this being thy case thou needest no more question the state of thy soule all this while then the state of that body that hath a good appetite to meate and withall a good digestion Thirdly it may bee discerned in vs by the taste and relish wee haue in heauenly things with the delight in Gods people for the body of Christ increaseth in the edification of it self through loue and as this loue increaseth or decayeth so doth grace VERSE 42. And he said vnto Iesus Text. Lord remember me c. THe penitent Thiefe hauing giuen good testimony of his repentance for sinne is now qualified to pray for now is he humbled made meeke and gentle his heart is fitted and prepared for this duty Note hence that None can pray aright but the Penitent None can make an effectuall prayer but the penitent Iam. 5.18 Psal 32.6 such as are truly and throughly humbled for sinne these are qualified for this dutie The prayer of a righteous man auaileth much saith Saint Iames. Therefore shall euery one that is godly make his prayer vnto thee It was the Church that made prayer vnto God for Peter Act. 12. When the children of Israel had humbled themselues from morning vntill euening and wept before the Lord then were they qualified to aske counsell of the Lord. Iudg. 20.23.26 Gen. 4.4 The Lord had respect to Abel and his offering but vnto Cain and his offering had he not respect Abels person was first accepted in Christ before his sacrifice could be This is that the Lord requireth of his people Isa 1.16 Wash you make you cleane put away your euils out of my sight c. And then what followeth Vers 1â— Come let vs now reason together saith the Lord though your sinnes were as scarlet they shal be made as white as snow c. As for the prayers of the wicked Pro. 15.8 The sacrifice of the wicked is an abhomination vnto the Lord. But the prayer of the righteous is his delight Though they cry vnto me I will not heare them Hos 7.14 What might be the reason see it in the verse going before Ier. 11.11 They turned back to the iniquities of their forefathers which refused to heare my words The blinde man acknowledged this truth Ioh. 9.30 God heareth not sinners Whereas on the contrary Psal 51.17 A broken and contrite heart God will not despise The prayers of the righteous are his delight Prou. 15.8 And it must bee the supplication of Iob Iob 42.8 that God will accept of in the behalfe of his friends And there is reason for it Reas 1 First that of our Sauiour A good tree saith he bringeth forth good fruit Mat. 7.17 but an euill tree bringeth forth euill fruit He must be a good man that maketh a good prayer a bad man cannot make a good prayer For such as the root is such is the fruit Reas 2 Secondly Gods fauour and countenance is onely and alwaies manifested there where his Image appeareth Now it is onely in his children who haue dedicated themselues onely to him and his seruice Reas 3 Thirdly it is the godly man that can speake the language of heauen hee hath the spirit of adoption giuen vnto him enabling him to cry Abba Father Now they must bee the breathings of Gods Spirit Rom. 8.15 which God will acknowledge That is the languages the which God doth vnderstanâ—en Now wicked men wanting this spirit what reckoning account can God make of the prayers of such a one Fourthly Whatsoeuer is not of Reas 4 faith is sinne And againe Heb. 11.6 Without faith it is impossible to please God Faith is the salt of the Sanctuarie that must season all our sacrifices and giues vs a comfortable assurance that they shall finde acceptation with God That ye may beleeue in the name of the Sonne of God 1. Ioh. 5.13.14 And this is the assurance that if we aske any thing according to his will he heareth vs. Faith is all in all to make our prayers accepted How many came to our Sauiour in the dayes of his flesh to bee cured some of one disease and some of another And what is Christs answer but this According to thy faith so be 〈◊〉 vnto thee 2. Thes 3.2 Now All men haue not faith saith the Apostle It is called the Faith of the elect because none are betrusted therewith but the elect of God and so it must needs bee they and they alone that can pray effectually Reas 5 And last of all they cannot be the prayers of wicked men that God can heare and accept of because they haue refused to heare God God will therefore refuse to heare them Because I haue called saith the Lord and ye haue refused Pro. 1.24 ye shall cry and call and I will not answer And this stands with the distributiue Iustice of Almightie God that God should deale with them as they haue dealt with him Vse 1 This serues then to set out vnto vs the misery of euery wicked and vngodly man of euery impenitent sinner that liues and lyes in sinne without repentance God is prouoked by him daily his verie prayers themselues are turned into sinne Pro. 28.9 He that turneth away his eare from hearing the law euen his very prayers are abhominable The Lord doth ranke this mans prayers amongst the bed roll of his sinnes Thou that art a drunkard a swearer a beastly liuer thou that liuest and lyest in thy sinne without repentance thou diddest neuer all the dayes of thy life make an effectuall prayer vnto God the Lord neuer heard thee in mercy in any petition thou diddest euer put vp vnto him But thy very praiers were euer turned into sin and became abominable vnto him thou wantest the Spirit of God to enable thee to this duty For it is the breathing of that Spirit that God will acknowledge O the misery of an impenitent sinner that whether hee do those things that are forbidden or those things that are commanded is still posting to hell and hastening his owne destruction Obiect If an impenitent sinner sinne thus euen in praying vnto God it seemes then that it were better for a wicked man not to pray at all Answ I say not so albeit a wicked man sinne praying because his person is not accepted with God in Christ hath not repentance for sinne nor faith in Christ which must make his prayers auailable Yet he must pray
3 The time when As this Penitent Theefe at this time acknowledgeth Christs Deity that hee was Lord and King and desireth as we haue heard before principally mercy for his soule that it might goe well with it in death or after death So now he comes to the time wherein especially he desired to bee remembred of Christ â— when Christ should come into his kingdome Q.d. O Lord now is the time of thy humiliation wherein thou art pleased to vndergoe the punishment for the sinnes of all the elect and to beare the burthen of thy Fathers wrath and all to free thine from the wrath to come I know this price will be payd and this misery thou now sufferest for sinne will be ouer and thou thy selfe againe restored into thy glorious kingdome there to liue and raigne for euer I beseech thee now heare mee against that time Doct. 1 and remember mee in mercy The happinesse of a Christian not to be looked for here but hereafter when thou commest thither Note we hence That the happinesse of a Christian is not to be looked for here but hereafter The fruit of repentance of righteousnesse and of holinesse is not to bee looked for here but hereafter The Christian hath not his happinesse in present possession but in reuersion In hope and expectation are they kept here liuing by faith as the Heyre being not of ripe yeares is not possest of the inheritance but after death they come then to bee possest of that glorious inheritance layd vp for the Saints This doth this Penitent Theefe acknowledge here in this his request to Christ as if he should say O Lord it is not life for a time which cannot be long that I so much stand vpon since death I haue deserued I am willing to dye but it is this I specially desire aboue al the world besides that when this life shall haue an end I may haue a resting place in thy kingdome If in this life onely wee haue hope in Christ 1 Cor. 15.19 wee are of all men most miserable And this the holy Ghost obserueth as an admirable fruit of the admirable faith of the Primitiue Fathers Heb. 11.13 14. who albeit they receiued not the promises but saw them a farre off were perswaded of them and imbraced them and confessed that they were strangers and Pilgrims on earth declaring plainely that they seeke a Country 1 Ioh. 3.2 Now we are the Sonnes of God saith the Apostle But it doth not appeare what we shall be It is true the Lord giues vs now the first fruits of the spirit the earnest of our inheritance which is peace with God and peace in our owne consciences and ioy in the holy Ghost to comfort the hearts of his seruants and to cheare them vp in their pilgrimage But the full fruition of their happinesse is not to be expected here but in heauen This made the Apostle Paul to say â—hil 3.3 â—3 14 I forgat that which was behinde and reaching forth vnto those things which are before I presse toward the marke for the price of the high calling of God in Christ Iesus as knowing that the happy recompence of reward was not to bee looked for here but hereafter And the reason is Reas 1 First we know but in part and therefore can beleeue but in part can be sanctified but in part and so cannot be capable of the perfection of our happinesse till all our imperfections be done away â— Cor. 13.9 and our sanctification shall bee perfected Reas 2 Secondly this is the time in this life of a Christians warfare where wee are to combate with sinne Sathan and the world Now as it was said Let not him that putteth on his Armour reioyce but him that putteth it off for this battell endeth not vntill death come when then we shal be out of the Gun-shot of Sathans temptations and set free from all the enemies of our peace Besides the Lord will haue Reas 3 the graces in the hearts of his seruants first exercised and made manifest to the praise of his owne Name and that in this life before he crowne them with glory hereafter Seeing then that the happinesse Vse 1 of a Christian is not to be looked for here but hereafter in the kingdome of heauen This may teach vs in the first place to vse the world as if we vsed it not and not to pitch our Tabernacle here but rather to resolue that heauen is our portion and our inheritance Heb. 11.13 and therefore as Strangers and Pilgrims we should seek and prouide for an abiding City Vse 2 Secondly seeing our chiefest happinesse and comfort is not to be looked for here nor in any sublunary thing vnder the Sunne but reserued for vs in Gods kingdome This should teach vs to lift vp our hearts thither Col. 3.2 and to set our affections on heauenly things and not on things below nothing can more dishonour a Christian then this to make the world his chiefest study and care whereas the Lord hath reserued vs for a more durable and lasting inheritance Text. When thou commest into thy kingdome This Penitent Thiefe albeit truely humbled for his sinnes and obtayning mercy at Christs hands in the pardon of them as we shall see hereafter yet is not freed from his temporall punishment but suffereth with Christ And herein will teach vs That release from temporall Doct. 2 afflictions doth not alwayes follow true repentance Release from temporall afflictions doth not alwayes follow true repentaÌ„ce but many are punished temporally that are not condemned eternally Wee may see this in that manner of the Lords dealing with Adam and Eue after they had sinned God made with them a couenant that The Seed of the woman should bruse the Serpents head Gen. 3.15 which was a cleare promise and prophecie of Christ by whom he was againe to bee restored into fauour Yet notwithstanding Cursed bee the earth for thy sake And In sorrow shalt thou bring forth c. This we may see in Moses Deu 34.5.10 an excellent seruant of God and so often stiled in Scripture a man highly in Gods fauour to whom God spake face to face a Ruler and Sauiour vnto his people Israel Yet for his sinne the Lord would not suffer him to go into the land of Canaan I do not doubt of the saluation of Miriam the sister of Moses that repined against Moses because she was no Prophetesse or at least in that authoritie as Moses himselfe was yet God stroke her with the Leprosie Though the Lord pardoned the sinne of Dauid vpon his true repentance 2. Sam. 12.10.11 yet the sword is sent against his house and his owne wiues are defiled We may see this in the Israelites in their iourneying towards the Land of Canaan for whose sinne of murmuring against Moses and Aaron Psal 90. the Lord brought heauie iudgements vpon them vntill they were almost wasted and consumed
goodnesse they shall make way to their euerlasting felicitie Let all Gods people then walk worthy of this calling and take heed that they no way forfeit his fauour and loue There is no comfort like vnto this in this life at all times to haue free accesse into Gods presence and to haue a comfortable returne of our prayers to obtaine health in sicknesse rest in trouble safetie in danger ioy in sorrow comfort in aduersitie yea hope in death and assurance of future happinesse with this Penitent here when wee depart hence then the which what greater royalties and priuiledges can there belong to any Thirdly seeing all the faithfull Vse 3 are thus sure of audience and a comfortable returne of their praiers at all times This may prouoke all Gods people to be frequent in this dutie The righteous cry and the Lord heareth and deliuereth them out of all their troubles And againe Psal 81.10 The Name of the Lord is a strong Tower the righteous flie vnto it and are helped The Lord doth call vpon vs that we should call vpon him Psal 50.15 Call vpon mee in the time of trouble and I will heare thee and deliuer thee This is the onely refuge of a Christian in time of trouble and distresse Onely care must be had that wee be earnest and constant in our sutes For the prayers of the righteous auailes much Iam. 5.16 if it be feruent God deliuereth the poore when hee crieth Psal 72.12 If wee would haue hearing there must bee crying God poureth forth flouds of grace But vpon whom Isa 44.3 On the thirstie ground Indeed many pray and preuaile not because they do it so drowsily and carelesly the Lord defers to keepe them because they are not fit for helpe they striue and wrestle not with God as Iacob did and this is the reason that the godly many times are not answered in prayer Thou shalt be with me Text. Many were the offences of this man and of long continuance yet mercy in a moment taketh them all away very sweet and comfortable may our lesson be That the sinnes of the Peniâ—ent Doct. 2 cannot hinder their saluation The sins of the Penitent cannot hinder saluation but the Lord is mercifull to great sinners when once they come to see their sinnes and truely conuert and turne vnto him wee may see the truth hereof in this present example Here we haue an example of humane frailtie of a man led by the sway and swinge of his owne corruptions one that had runne riot a long time liuing by rapine cruelty cutting of throats shedding of bloud and in all manner of excesse without God in this world led by the god of the world yet now at last receiued into fauour It skils not what our sinnes are or how great they haue beene but how true our sorrow and vnfained our repentance is repentance going before mercy euer followeth after This the Prophet teacheth in the name of the Lord Wash you make you cleane put away the euill of your doings from before my eyes cease from euill c. Come now and let vs reason together saith the Lord Though your sinnes be as scarlet they shall be as white as snow and though they he red like crimson c. The same the Lord declareth by his Prophet Ezechiel Eze. 18 21 22.23 where he saith If the wicked will turne from the sinnes he hath committed and keepe my statutes and doe the thing that is lawfull and right he shall surely liue and not dye This truth is further cleared by that of Iob God saith hee looked vpon men Iob 33.27.28 and if one say I haue sinned and peruerted righteousnesse and it doth not profit me he will deliuer his soule from going into the pit and his life shall see the light Yea this is the thing that Salomon prayeth for in that excellent prayer of his at the dedication of the Temple If they turne vnto thee with all their hearts 1 Reg. 8 47 in the land to the which they be carried captiues and returne and pray vnto thee saying We haue sinned wee haue transgressed and done wickedly then heare thou their prayer in heauen c. Consider the example of Manasses 2 Chro. 33 12.13 how desperately wretched and sinfull soeuer hee had beene yet in his captiuity returning vnto the Lord with all his heart found mercy with him Of Peter that denyed his Master Luk. 17 48 Act. 16.26 of Paul that persecuted the Church of Dauid that committed Adultery and Murther of Salomon that fell to idolatry of Mary Magdalene out of whom were cast seuen deuils of the Iewes that crucified the Lord of life Act. 2.37 of the Iaylour c. All which repenting of their sinnes and returning from their iniquities had their sinnes pardoned and were themselues receiued into fauour neither is this a thing to be wondred at for Reas 1 First consider that it is a thing agreeable to Gods iustice that he should be gratious and mercifull to those that truely repent for so saith the Apostle If wee confesse our sinnes he is faithfull and iust to forgiue vs our sinnes and to cleanse vs from all vnrighteousnesse Vpon this ground the holy Apostle tearmes that which God will bestow at the day of account vpon the elect a Crowne of righteousnesse and that which shall be conferred vpon them by that righteous Iudge not because the workes of the faithfull are meritorious as the glosse of the Papists is vpon that place but because of the Lords mercifull promise made vnto euery true beleeuer in Christ and hauing made himself a debtor by promise saith an Antient it is agreeable to iustice that he should performe the same Secondly to haue sinne pardoned Reas 2 is a speciall priuiledge of the Church and the members of it onely Esa 33.24 Thy people that dwell there shall haue their iniquities forgiuen Yea it is part of that promise God hath made to those that are within the couenant The dayes come saith the Lord that I will make a new couenant for I will forgiue their iniquitie and remember their sinnes no more Reas 3 A third reason may bee taken from the nature of true repentance which doth as fully blot out sinne out of Gods account as if the same had neuer beene committed for whereas sinne is a debt forigue vs our debts Repentance is a cancelling of that band and a discharging of that debt Vse 1 Seing then that the sinnes of the penitent cannot hinder their saluation this Doctrine may bee a Noahs Doue a messenger of glad tydings vnto the godly and that which may yeeld singular comfort to euery penitent sinner Is thy heart truely humbled in the sence of thy sinnes is it thy chiefest griefe and sorrow that thou hast offended so good and so gratious a God and Father in Iesus Christ doth thy spirit droope and groane vnder the burthen of thy transgressions so as
But God hath said That at Obiect 4 what time soeuer c. It is most true that at what time soeuer c. Resp And it is the mercy of God that we haue that and the like places of Scripture left vnto vs to comfort vs as a hand reached out vnto vs to keepe vs that we sinke not in the pit of desperation being so conscious vnto our selues of so many impieties through the which wee haue forfaited Gods fauour and loue in Iesus Christ and made our selues liable vnto his wrath and vengeance for euer But though the Lord say at what time soeuer a sinner doth repent he will blot out he doth not say at what time soeuer a sinner doth sinne he will giue repentance Repentance is Gods gift prouing saith the Apostle if at any times God will giue thē repentance Qui promisit poenitenti veniam Non promisit peccanti poenitentiā Aug. And though God giue forgiuenesse euer to the penitent hee doth not euer giue repentance to the sinner And if the Lord giue not this gift and grace of repentance it is impossible for a sinner euer to repent Nay when the Lord hath once in the Gospel made tender of grace saluation conuincing our iudgements and bringing sin to fight with the wages of sin which is the wrath of God and destruction of soule and body for euer And with all tendering vs a gratious pardon in the blood of his Son that vpon our true repentance hee will bee againe reconciled vnto vs which tender of grace mercy offered when it shall bee on our part reiected and men shall perfer their owne sinfull lusts before their peace and by their obstinacy and willfull rebellion in sin trample vnder foote the blood of the Lord Iesus the time may come nay the time will come when thou wouldest faine repent thee of thy sins and canst not the Lord then may giue thee vp to hardnesse of heart and finall impenitency And therefore dally not with sin presume not to repent at thy pleasure But breake off thy sins betime by repentance remember that God will not be mocked Whatsoeuer a man soweth saith the Apostle that shall hee reape The whole life of a Christian should bee but a preparation for death for in dying well doth consist the wellfare of a Christian for euer Now it is in grace in some sort as it is in nature the seede cast into the ground must haue some time to roote to battle to spring and to bring forth fruite and according as the seede is so is the crop we must sow in teares if we wil reape in ioy And largly in the one Modica sementi detractio est magnum messis detrimentum Bern. if we will reape abundantly in the other Againe men doe not sowe tares and looke to reape wheate Besides neuer was there seene a Seed-time Spring Sommer and Haruest come together O then why should Sathan and our owne sinfull hearts thus delude vs to thinke that wee may reape the crop of glory in heauen neuer sowed the seede of grace on earth Whereas God hath ioyned these two together grace glory Without holinesse no man shall see the Lord. To returne now to the vses Vse 1 Seeing this is so then that an euill life hath commonly an euill death then the madnesse of those men is to bee mourned for as Samuel mourned for Saul that flatter themselues in their sinfull courses that they shall at last dye happily when they haue had no care nor conscience in their liues to liue holily Indeed I confesse that heauen hath many well willers who would not goe to heaven auoid the torments of hell Cursed Balam himselfe can wish that his soule might dye the death of the righteous Numb 23. though he had no regard at all to liue the life of the righteous But these are but bare wishes in the wicked they cannot properly be called desires because they come but from some sudaine passion in the heart when the thoughts of death Iudgement or Hell possesse them Whereas the desires of the godly are euer ioyned with the meanes conducing thereunto such as are the daily hatred of sinne grouth in mortification daily increase of heauenly knowledge faith repentance and the like But these men separate those whom God hath ioyned together grace and glory And though their liues be neuer so vile wretched and sinfull presume that it shall go well with them in death No question this Impenitent Thief could not but see that his sinfull course of life and his heart must needs smite him somtimes for the same And what might be the answer he gaue his heart euery man may iudge that though he ran a sinfull course for a time yet he would repent at last and become a new man Thus is it now with the drunkard swearer vsurer yea the prophanest liuing for none can be so desperately sinfull but sometimes their hearts smite them and they answer them still with a late repentance as if repentance were in their power But at last comes death and ouertakes the sinner and now is he taken as a Bird in the snare Now he sees when it is too late how Sathan and his owne cursed heart haue kept him hud winkt and now in stead of confession of sinne and sorrow of heart for their former abhominations and calling on God by earnest and hearty prayer all which they promised vnto themselues at this time Behold here in this Impenitent Thiefe hardnesse of heart and finall impenitency yea he falls to mocking and blaspheming the Lord of life from whom saluation commeth Canst thou heare these things thou that art a drunkard swearer vncleane person that lyest and liuest in thy sinnes and not haue thy heart tremble within thee I will conclude with that of Moses O that men were wise Deut. 29. then would they consider their latter end Vse 2 Secondly seeing then that the late and last houres repentance the common refuge of wicked men as it falls short of holinesse in life so it seldome reacheth to happinesse in death It shall bee our wisedome then betimes to lay for this worke of repentance and to liue an holy life that hath the promise of an happie death Get we grace in life we shall not misse of glory in death Psal 73. Marke the vpright man and behold the iust the latter end saith Dauid of that man is peace They shall enter vpon peace and shall rest in their beds Who Isa 57.2 Euery one walking before the Lord in righteousnesse So Paul I haue kept the faith 2. Tim. 4. henceforth there is laid vp for me a crowne of righteousnesse Thus runne then the promises of blessednesse in death to such and such onely who walke with God in a holy life But we see sometimes euen of Obiect 5 those holy Brethren that haue liued so purely and so godly in death they haue raged and blasphemed yea and
in the sense of our owne spirituall pouerty and misery that we are by nature so poore and blinde and naked No one thing can bee more effectuall to abate our pride and to pricke that windie bladder of our selfe-love and selfe-conceitednesse wherewith too many in the world are growne bigge withall puffed vp with a vaine conceit of their own worth and merits then the which what higher degree of sacriledge can there be then to ascribe the least particular in this worke of conuersion to our deserts No no let vs come vnto God and say O Lord righteousnesse belongeth vnto thee but vnto vs shame Let Popery stand aloft and presume to diuide with God in regard of their owne Free-will works Merits and disposition that is in their owne hearts to receiue grace Far be it from vs so to doe who are not able of our selues to thinke a good thought Secondly this consideration Vse 2 that God is all in all in the matter of grace and saluation and that there is no difference by nature in any vntill God make a difference by grace This teacheth vs what to thinke and how to carry our selues towards those that are yet vncalled and are yet in their sins Surely we ought to waite with patience Prouing if at any time God will giue such repentance vnto life 2. Tim. 2.25 For seeing that our calling and conuersion yea euery good gift is from God what are wee that haue receiued grace our selues truly to repent and to beleeue that we should iudge our Brethren As they are such are we God hath shewed vs mercy why may not he that is rich in mercy shew the like mercy vnto them Let vs not then despaire of any but pitie them in their spirituall miseries And if they bee fallen downe let vs put vnder our hands and helpe to raise them vp againe The Lord would haue this mercy shewed vnto the very Oxe and Asse in the time of the Law being fallen vnder it burthen how much more to our Brother And we must pray for the conuersion of such a one Prouing if at any time God will giue them repentance vnto life Vse 3 Thirdly seeing that God is all in all in the matter of grace and saluation It shall be our wisedome to attend vpon the meanes whereby grace comes to bee wrought such as is the preaching of the Word especially by the which ordinarily the Lord worketh repentance for sinne faith in Gods promises and all other graces And last of all that wee giue vnto God the praise of his owne grace since that whatsoeuer good thing wee haue it comes from him But the other rebuked him We haue here in this Penitent a patterne of a man that maketh the right vse of his afflictions and troubles they bring 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 Doct. 3 That afflictions 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 remedi ū 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 in times of affliction we Reas 1 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. ◠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. Reas 2 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 Vse 1 Seeing then that afflictions are of such excellent vse to bring men to the sight of their sins and so to repentance for the same what shall wee say then to those that haue beene afflicted but no
looked vp higher euen vnto Gods power faithfulnesse and truth and stayeth himselfe thereon Wee haue a Catalogue of examples in this kinde mentioned by the Author of that Epistle to the Hebrewes Heb. 11. who manifested the truth of their faith by beleeuing the promises in the middest of the extremest dangers Reas And the reason is Because the â—aith of euery true beleeuer restâ—th it selfe vpon two immoueable â—rops Gods power and Gods â—ruth Gods power was the ground of that admirable faith that was found in Abraham Heb. 11.19 in sacrificing of Isaac He accounted that God was able to raise him vp euen from the dead from whence also he receiued him after And the consideration of Gods truth is excellent to the same end He is a God of truth and cannot lie he cannot denie himselfe Mat. 5.18 Heauen and earth shall passe away yet shall no one iot or tittle of his word passe away Seeing then the nature of faith Vse 1 is such as that it raiseth vp the faithfull soule aboue this life to beleeue contrary vnto hope as we see in this Penitent that albeit Christ at this time was in extreme ignominie and reproach yet acknowledgeth him to be Lord and King How many sorts of meÌ„ want true faith this serues to shew theâ— how many thousands in the world deceiue themselues and are farre from true faith First all such whose faith is not grounded vpon Gods word but onely vpon sence such truths as they are able to apprehend in their owne iudgements they will be content to allow of but such truths as they are not able by sence and reason to apprehend they presently reiect whereas true faith hath an eye principally to the word and rests there whilest sence and reason sees nothing Secondly such as by reason of outward prosperitie concludes they must needs bee highly in Gods fauour and loue whereas indeed Eccl. 9.2 No man knoweth either loue or hatred of that that is before him Whereas the childe of God that hath faith indeed rests vpon Gods bare word though for the present he see no performance Thirdly such who because the Lords iudgements are not presently executed haue their hearts set vpon euill and are ready to say with those cursed Atheists Where are the promises of his comming They neuer tremble before the Lord vntill his rod be vpon them Wheras the godly man that hath faith indeed hee knoweth that there is an vnchangeable certaintie in Gods threatnings and seeing the sword comming hideth himselfe Secondly let this serue to admonish Vse 2 vs all in the feare of God to take heed how we consult with flesh and bloud in things appertaining vnto God vnto eternall life and saluation The Impenitent Thiefe from the consideration of Christs wonderfull abasement and that common reproach that he now lay vnder from all sorts concludeth that he could not be God He is led as a beast onely by sence Christ appearing now without forme or beautie Isa 53. So depraued are our iudgements by nature in things appertaining vnto Christs kingdome But this Penitent Thiefe is led by another principle he beholds Christ not with fleshly eyes but with the eyes of faith and so euen in his lowest degree of humiliation beholds him as Lord and King heere is the strength and power of sauing faith indeed Text. Lord remember me when thou commest c. This Penitent being now to leaue the world and to go to giue vp his last account vnto God 2. Cor. 5.10 for all the things he had done in his bodie whether they were good or euill he commends his soule vnto God in prayer and therein shewes an excellent fruite of his faith And in praier presenteth Christ vnto him vnder such names and titles as may strengthen his faith and minister vnto him a comfortable expectation to be heard and answered in those things he prayeth for Now the onely thing he desireth at this time is that since he must now leaue the world to go to a place of an euerlasting abode where he must heare that hee neuer heard and must euer heare where he must see that he neuer saw which hee must euer see and feele that hee neuer felt which hee must euer feele that Christ whose power he acknowledgeth to be all-sufficient being Lord and King of heauen and earth would now in mercy remember him Note hence Doct. In prayer wee must see God alsufficient in those things wee aske of him That wee must so consider of God in prayer as that we may see him to bee God all-sufficient in those things we desire of him It was mercy for his soule after death that was the thing this Penitent so much desired And so that it might go well with it hee neuer seeks at Christs hands any corporall or temporall deliuerance as his fellow the Impenitent Thiefe doth But this O this is the thing that hee principally doth desire aboue all things in the world that Christ would in mercy remember him when hee came into his kingdome And to the end hee may haue hope in death and that this his request may be gratiously heard and answered by Christ Gen. 17.1 hee beholdeth Christ at this time to be God all-sufficient euery way able to grant his desire he seeth and acknowledgeth him to haue all the power in heauen and earth able to giue saluation at last And thus whatsoeuer our requests are that wee put vp vnto God it is an excellent thing so to conceiue of God and such his glorious attributes as his power wisedome truth loue mercy iustice c. as that we may still behold him as God all-sufficient in those things wee seeke of him An excellent example whereof we haue in the seruant of Abraham Gen 34.12 who being sent by his Master to prouide a wife for his sonne Isaac goeth first vnto God in prayer to prosper him therein And in prayer presenteth God vnto him according to his couenant and promise hee had made with his Master Abraham O Iehouah thou God of my Master Abraham I pray thee send me good speede this day and shew kindenesse vnto my master Abraham This we may obserue likewise to haue beene in the Apostle Paul in diuers and sundry prayers of his that he made vnto God as when he exhorted the Romans to patience and consolation Hee prayes that the same gifts and graces may be bestowed vpon them and in prayer sets God before his eyes as God al-sufficient in those particular things Rom. 15.4.5 Now the God of patience and consolation grant you to be like minded one towards another Againe the same Apostle in the same Chapter cals him the God of hope Vers 13. The God of hope fill you with all ioy c. We may see this in the Prophet Dauid who when he was to pray against the enemies of the Church beholdeth God to bee al-sufficient to take vengeance vpon them O Lord God to whom
THE ADMIRABLE CONVERT OR THE MIRACVLOVS Conuersion of the Thiefe on the Crosse With the finall Impenitency of the other By SAMVEL SMITH Minister of the Word of God LONDON Printed by Thomas Harper for Thomas Alchorne and are to be sold at his Shop in Pauls Church-yard at the signe of the Greene Dragon 1632. TO The Right Worshipâ—ull Sir Richard Greeues Knight one of his Maiesties â—ustices of the Peace Quorum for the Countie of Worcester and to the vertuous and religious Lady the Lady Anne Greeues his wife increase of grace in this life and eternall glory in the life to come Right Worshipfull IT may bee wondred at of many especially in these daies wherin there is such a satietie if not a surfet of bookes and that vpon this subiect of Repentance that I should thus carry timber to the Wood or water to the Sea And the rather for that my late publication of my exercises of the same subiect The Eunuchs Conuersion my reasons are these First the good content my hearers had at the publike preaching of the same was no small motiue vnto mee to present the same things to their eares which were so acceptable to their hearts And oh that the Lord would be pleased to co-operate to make them partakers of that sauing grace Secondly for that there hath bin none in our Church for ought I know that hath fully handled the History And lastly for that no one place of Scripture or example of Gods mercy is more abused then this of the Penitent for alas how many desperate sinners haue beene imboldened to sinne by his example for what say they Did not the Thiefe on the Crosse at last repent and was hee not saued Not considering that repentance is Gods gift and that as an Antient doth well obserue Though God giue forgiuenesse of sins to al that repent Qui promisit poenitenti veniam non promisit peccanti poenitentiam Aug. he giues not repentance to all that sinne Neither consider they that the conuersion of this man was not ordinary besides it was particular and that particular examples are not to be vrged for a generall practice especially in so weighty a matter as the saluation of the soule is nor how Christ now vpon a speciall occasion to shew the effect of his bloud the power of his sufferings and to manifest to the sinfull world the truth of his God-head euen at the lowest ebbe of his humiliation would conuert a sinner These things they remaine willingly ignorant of whereas indeed it is a thousand fold more probable that such shall dye as they haue liued impenitently wickedly and desperately with the Impenitent and so be damned rather then to haue such a singular grace giuen them and mercy shewed at last hour to repent with the Penitent and so be saued This being the condition of so many in the world oh how doâ—â— it concerne euery faithfull Minister of Christ to strike oft vpon this string to presse hard vpon this duty and to bring them to see if it be possible the miserable condition of an impenitent life These are the motiues that haue so preuailed to bring these collections to light And now Right Worshipfull I beseech you that the world may receiue them at your hands and vnder your name which why should I doubt of since your zeale for Gods house loue of the truth with that incouragement you daily giue to such as bring the tidings of peace may assure mee that a Present of this nature cannot but bee acceptable vnto you Now if this poore worke may adde to the benefit and good of Gods Church and further the worke of Repentance which these times call for as my hope is through Gods mercy it may And that you and yours who deserue so large a measure of honor respect froÌ„ Gods Church may hereby bee further incouraged in your godly course who I confesse deserue a greater gift and better Present then I am able to giue it is all I desire and therein shall much reioyce and glorifie God in that behalfe And thus I commend you both to God and to the word of his grace who is able to build you vp further and to giue you at last an Inheritance amongst all those that are truely sanctified So prayeth hee who desireth to bee and remaine Your Worships Petitioner to the Throne of grace SAMVEL SMITH 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 Except ye repent Luk. 13.5 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 Isa 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. The foure kindes of death in vse among the Iewes There were foure kindes of death in vse amongst the Iewes as capitall punishments for capitall offences 1 Stoning Leuit. 24.14 Deut. 17.7 First stoning a kinde of death commonly inflicted vpon Blasphemers and Idolaters where the hand of the witnesse was first to be vpon him Secondly Beheading 2 Beheading Thirdly Burning Fourthly Strangling 3 Burning Deu. 21.22 which punishment
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
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
this mercy shewed him euen at the last to bee conuerted by Christ and so saued Note hence first the generall Instruction and herein first That the Lord many times of Doct. 1 his infinite mercy doth call home of the most desperate and wretched offenders God can make of great sinners great Saints and makes of great sinners great Saints Yea where there is true repentance it is not the greatnesse of sinne the numberlesse number of our sinnes no nor the long continuance in the same that can any whit hinder vs of his mercy Yea the Lord hath of all sorts and conditions of men some that belong vnto the election of grace and appertaine vnto his glorious kingdome Here wee haue an example of Gods mercifull dealing towards a most desperate malefactour one that had spent his life in a most desperate course of sinning yet now at last brought home by repentance What a fearefull estate was Paul in before his conuersion Act. 9. a grieuous persecuter and bloud-succour yet called of God and made an instrument of much good in his Church Heb. 11. Rahab an Harlot that came of cursed Cain a Cananite of a cursed people of a cursed Citie yet had mercie shewed her and is honoured with a blessed memory in the Catalogue of Gods Saints for her admirable faith Ionas the Lords Prophet Ionas 1. how fouly and fearefully fell he And so Dauid likewise in the matter of Vriah 2. Sam. 11. yet vpon their repentance restored againe to fauour Mary Magdalene branded with a brand of notable infamy yet is she one of the witnesses of Christs glorious resurrection And why should this seeme strange vnto any since First Gods gifts depend not Reas 1 vpon any respect to man but are free on Gods part and altogether vndeserued on ours Rom. 9. I will haue mercy on whom I will haue mercy Secondly the Lord herein will Reas 2 shew his owne power wisedome and goodnesse that can when it pleaseth him make his enemies his friends and such as haue been bloudly persecuters blessed Preachers and great and grieuous sinners on earth blessed Saints in heauen Reas 3 Thirdly the Lord doth it that he may magnifie his own mercy by turning the crimosin dye of scarlet sins into the whitenes of snow that where sinne hath abounded grace might superabound Vse 1 This serues first of all to magnifie the wonderfull wisedome and goodnesse of God who knoweth how to vse all things to his owne glory and can when and where it pleaseth him make of great sinners great Saints and bring backe some from their wicked wayes as a Brand plucked out of the fire Vse 2 Secondly we are taught here to esteeme of men as they are and not as sometimes they were according to their present condition and not as in times past The Apostle reckoning vp many horrible sinnes that were committed amongst the Corinthians saith Such were some of you 1 Cor. 6.11 but now ye are washed now ye are sanctified It is indeed a common fault in the world the fals and infirmities of Gods seruants are still laid in their dish albeit they haue giuen good testimony of their hearty sorrow and true repentance for the same It is not seuen yeares that can weare out of minde such a sinne in such a one the world keepes Registers of such mens faults and as occasion serueth still they shall heare of it This is not the Lords manner of dealing with vs. Thirdly this may warne vs to Vse 3 take heed how we censure others that yet wander and goe astray thou dost not know what is to come a man that should haue seene this penitent Theefe how vile and sinfull hee liued euen to the end that now a shamefull and miserable death doth ouertake him could not but haue thought him in a wretched and miserable case So likewise Paul hee that should haue seene him trotting and trudging vp and down from Office to Office to get his Commissions sealed to commit vnto prison all that made profession of Christ could not but haue thought him with Simon Magus to be in the gall of bitternesse O but stay a while this is one of Gods secrets that belongeth vnto him he in whose hands are times and seasons hath his time to call home those that belong vnto the election of grace in the meane time wee may not passe a finall doome vpon any Indeed when I see a man liue a dissolute life liuing in drunkennesse swearing vsury c. and in all manner of prophane courses I may say this man is in the way to destruction but yet there may bee a time wherein the Lord may call home such a one I may come to a tree and say here is little fruit or no fruit or bad fruit but I cannot say with Christ Neuer fruit grow on thee any more Luke 11. for God may shew mercy at last vpon their vnfained repentance And last of all this may bee a Vse 4 forcible motiue vnto vs to moue vs vnto repentance and to bee a spur in mens sides to make them speedily to returne and to seeke God art thou a Drunkard a Swearer a prophane and beastly liuer that hast spent thy time in vaine prophane and licentious courses O behold here Gods mercifull dealing now at last with this poore penitent vpon his repentance the Lord doth freely receiue him againe to fauour Be not then out of heart albeit thou art compassed about with many infirmities wrong not the Lord neither wrong thy owne soule as to thinke it will bee too late for thee at last to returne vnto him It was a cursed speech of a cursed wretch Gen. 4. My sinne is greater then God can forgiue no no labour for a broken and a contrite heart and the Lord in mercy will couer all thy sins And indeed this is the true vse we are to make of all the fals and infirmities of Gods children as they are recorded in Gods book not to incourage vs in a course of sinning by their examples The true vse of other mens fals but First to put vs in minde of our weakenesse for if Dauid Peter Ionas and the like worthy stars in the Church haue fallen whither shall we fall if the Lord shall but a little leaue vs vnto our selues Secondly to keepe vs from despaire and therefore we can as ill spare the examples of their infirmities for our consolation as the examples of their vertues for our imitation What would become of vs had not the Lord left vs the examples of great land grieuous offenders whom he hath againe receiued into fauour surely wee should euen sinke vnder the burthen of those sins whereof our own hearts cannot but condemne vs. But the other rebuked him Wonderfull are the fruits of this Penitents repentance and faith beleeuing confessing giuing testimony of Christs innocency rebuking his fellow accusing himselfe and hoping aboue hope in this crucified Sauiour whom all the world
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
things And as this is the duty of euery man that reproueth another first to looke vnto himselfe that he be not guiltie of the same fault So especially are the Ministers of the Word tied vnto this duty A Bishop saith Paul must be blamelesse Tit. 1.7 as the Steward of God And he exhorteth Titus Tit. 2.7 in all things to shew himselfe a patterne of good works Num. 8.6 Thus the Lord in the time of the Law commanded the Leuites should themselues first be cleansed before they serued in the Temple How much more now in the time of the Gospell doth the Lord require this sanctitie of life in his seruants Now the Reasons do further cleare the necessitie hereof For Reas 1 First a guiltie conscience takes off the edge of a reprehension we giue to others when our owne consciences shall tell vs wee are guiltie of the same our selues we cannot so boldly so zealously and so freely reprehend sinne in others that we our selues are guilty of And therefore when Iethro exhorted Moses his sonne in law to appoint officers in euery City he shewed what manner of persons they should bee namely Men fearing God Exod. 18.21 and hating couetousnesse For indeed how could they either reproue or correct that in others whereof they themselues were guiltie neither can the Minister or any other so freely and faithfully reprehend those faults in others lest the prouerbe bee returned vpon them Physitian heale thy selfe Luk. 4.23 The second reason may bee Reas 2 drawn from the great danger that such men are in of Gods wrath and fearefull vengeance to fall vpon them We may see this in some sort in Moses an holy seruant of God whom the Lord sent to be a guide and deliuerer of his people and going downe into Egypt the Lord met him by the way to haue slaine him and the reason was this he had not circumcised his sonne Eliazar according to the commandement Now the Lord would not haue him to circumcise his Church abroad that made no reckoning of circumcising his familie at home Wo be to them that are offensiue in life that lay stumbling blockes before the people Reas 3 Thirdly such men especially Ministers if they be wicked do seldome any good in their place For albeit I confesse the efficacy of the Word and Sacraments depend not vpon the worthinesse of the person of the Minister that dispenseth the same but vpon Gods owne power and promise who doth make his owne ordinance effectuall whensoeuer and to whomsoeuer it pleaseth him As a messenger may deliuer money though he himselfe haue no part in it so may such conuay the grace of God to others though they themselues haue no part therein Yet it cannot be but the wickednesse of Elies sonnes will make the Lords sacrifices to bee abhorred of the people 1. Sam. 2.17 This shewes then what conformitie doth best become the Minister of Christ Vse namely when puritie of doctrine and vnblameablenesse of conuersation go together This was taught the Priests in the time of the Law by that Vrim and Thummim which must euer go together The Apostle Peter requireth these two things of an Elder 1. Pet. 5.2.3 To feed the flocke of Christ and to be an ensample to the flocke For then the Lords building goeth on well when these two go hand in hand together For alas we see that practice preuailes aboue precepts and examples are more powerfull then rules either to the imitation of that is good or detestation of that is euill Now when those that should shine as starres in the Church shall walke inordinately though they preach the word as Iudas did are neither so profitable in the Church nor shall they themselues escape damnation And therefore let this admonish vs all of what calling or condition soeuer to looke well to our selues and first to plucke out the beame out of our owne eye Mat. 7.5 that such reprehensions and admonitions we shall vse towards others may neither bee retorted with shame vpon our owne heads nor proue vnprofitable vnto our brethren 1 Cor. 11.1 Phil. 3.17 1. The. 1.6 For how shall the people follow their Pastors when they make no conscience to walke before them in the wayes of godlinesse Hitherto of the generall Instructions Rebuked him Text. We come now to his reprehension The manifestation of his conuersion I In rebuking his fellow as the same is a fruit of his conuersion and that appeares in that great care hee had ouer his fellow to keepe him from sinne and to bring him if it were possible to the participation of the same grace and mercy that hee himselfe had receiued Note wee hence first of all That it is a true note of a true Doct. 1 conuert to stop others in a course of sinne True note of a true conuert to stop others in a course of sinne Gen. 4. euery man stands bound asmuch as in him lyeth to keepe others from sinne It was a cursed speech of cursed Cain Am I my brothers keeper Euery man is in some sort his brothers keeper It is the Lords own charge giuen vnto his people Leuit. 19.17 Thou shalt not hate thy brother in thy heart but thou shalt reproue him How frequent haue the Prophets and the faithfull seruants of God of old beene in this duty Esay for this cause was accounted so contentious a man that nothing in the land could please him Ier. 15.10 So Ieremy woe is mee that my mother hath borne mee a man of strife This was likewise Ezechiels case an argument of his faithfulnesse in reprouing of sinne that he met with so much enuy and hatred from the world This care the Lord Iesus Christ himselfe the chiefe Shepheard and Bishop of our soules manifested towards his Apostle Peter Luk. 12.31.22 Simon Simon Sathan hath desired to winnow thee but I haue prayed for thee that thy faith faile not And doth likewise inioyne him that had receiued so great a mercy from Christ that he should shew the like mercy to his brethren saying Heb. 3.12.13 When thou art conuerted strengthen thy brethren To this purpose serueth that of the Apostle Take heed brethren lest there bee in any of you an euill heart of vnbeliefe in departing from the liuing God but exhort one another daily whilest it is called to day lest any of you bee hardned through the deceitfulnesse of sinne And this is taught by our blessed Sauiour when hee teacheth vs to pray thus Leade vs not into temptation Mat. 6. wherein our Sauiour will teach vs that it ought to be the care of euery Christian to desire to pray for and by all meanes possible to labour that our brethren be kept from sinne and this was Christs owne practice in that prayer of his hee made for his Disciples That God would keepe them from euill Ioh 17.11 Verse 15. I pray not that thou shouldest take them out of
comfort of grace in death as they haue liued so commonly they dye and in them that is verified oftentimes that is said of Nabal their hearts dye like stones within them like vnto a beast Or else as they haue minded the world their lusts and pleasures of these things they speake and their mindes run after them euen to the last Behold here in this impenitent Thiefe a spectacle wherein euery wicked man may behold himselfe as hee was gracelesse and wretched liuing hee speakes nought but the language of hell dying as his life so was his death wretched was hee liuing and cursed and miserable is he dying Secondly this may serue to admonish Vse 2 euery one that as wee would haue our last words gratious and comfort in death to learn to speake the language of Canaan betimes for when the euill day comes all the wayte and burthen of iudgements and afflictions will neuer presse out one drop of spirituall moysture from vs no though they should presse vs downe to hell vnlesse wee haue faith and repentance and other graces wrought in vs before misery comes VERSE 41. Wee indeed are iustly punished Text. for wee receiue the due reward of our deeds 4 Argument IN these words the Penitent comes to his fourth Argument to disswade his fellow from reuiling of Christ and this is drawne from the equity and iustnesse of their punishment and present misery Wee indeed are iustly punished A Iusto Iudicio for we c. Q. d. This present death wee are now to suffer bee it neuer so vile shamefull ignominious or accursed we ought with patience to beare the same for therein wee are but iustly punished Our sins we haue committed and wherein we haue continued haue brought vpon our heads this deserued punishment Wee ought therefore to beare with patience the Lords wrath Micha 7.9 because wee haue sinned against him And herein we haue another admirable fruit of his faith and repentance confessing 1 His sinne 2 Gods iustice We are iustly punished The Penitent Thiefe 1 He confesseth his sinne in rebuking his fellow fals into a hearty confession of their sins and herein likewise manifesteth the truth of his repentance And will herein teach vs and all men vnto the end of the world That vnto true repentance Doct. Vnto true repentance confession of sins is necessary confession of sinnes is most necessary where the heart is truely and throughly touched with compunction and sorrow for sinne it will tune the tongue and set it on worke about the heartie acknowledgement of the same This Penitent herein may be an excellent patteâ—ne vnto vs who manifesteth herein the fruit of a wounded spirit and a broken heart in the sence of sinne hee stickes not to shame himselfe that God may haue the glory making a humble and heartie acknowledgement of his sinne and the world therein a witnesse of his vnfained repentance and indeed to such onely belongs the promise of remission of sinnes Pro. 28.13 He that hideth his sinnes shall not prosper but hee that confesseth them and forsaketh them shall finde mercy 1 Io. 1.9 And againe If we confesse our sinnes hee is faithfull and iust to forgiue vs our sinnes and to cleanse vs from all vnrighteousnesse And hence is it that we shall finde the seruants of God very frequent in this duty in the times of their humiliation and conuersion vnto God Thus Daniel confesseth his owne sinnes and the sinnes of the people Dan. 5 9. Wee haue sinned saith hee and haue committed iniquity and haue done wickedly yea we haue rebelled and haue departed from thy precepts and from thy iudgements Thus Ezra that Noble and religious Scribe Ezra 9 6. O my God I am ashamed and confounded to lift vp my eyes to thee for our iniquities are increased ouer our heads and our trespasse is gone vp to heauen So Esay the Prophet We haue all beene as an vncleane thing Esay 64.6 and all our righteousnesse is as filthy clouts and we doe all fade like a leafe and our iniquities like the winde haue taken vs away An excellent and admirable example whereof wee haue in the Prophet Dauid who when Nathan the Lords Prophet had conuinced him of his sinnes he presently falls to the confession of them 2. Sam. 12.13 I haue sinned against the Lord c. And in that Penitentiall Psalme of his Psal 51.2 penned of purpose to make knowne vnto the world that his vnfained repentance for the same he is very exact that way throughout the whole Psalme This appeares in those Conuerts wonne vnto the Church by the Ministery of the Baptist Mat. 3.6 They were baptized of Iohn in Iordane confessing their sinnes And of those Conuerts of Ephesus Act. 19.18 it is said that Many that beleeued came and confessed c. The like acknowledgement is made by Paul of his mis-led life whilest he liued in the state of a Pharisee 1. Tim. 1.13 18. I was saith he a blasphemer a persecuter and an oppressour c. And excellent to this purpose is that of the Prodigall sonne Luk. 15.18 a liuely patterne of a true Penitent and a liuely picture of a reclaimed sinner hauing runne riot a long time and by affliction at last brought to know himselfe What is his resolution but this by his confession to make satisfaction to his Father whom hee had offended Vers 21. I will go to my Father and say Father I haue sinned against heauen and before thee c. And as his resolution and purpose was so was his practice And indeed true repentance cannot bee silent when the heart is truly pricked it cannot forbeare it is like a vessell full pent with liquor if it haue not some vent it will breake it is one of the most soueraigne salues for sinne Yea as an Ancient well obserues Erroris medicina est confessio The bands of sinne are loosed when they are confessed Nothing doth more bewray a broken heart within then an open acknowledgement of sinne What led that poore Publicane to that remorsefull supplication mixed with confession God be mercifull to me a sinner Luk. 18.13 A liuely representation of the true contrition that was in his heart that he held himselfe but vile and sinfull in Gods sight And indeed as nothing can be more needfull and necessarie to testifie the inward sorrow of heart for sinne then an heartie acknowledgement of the same so there is nothing more contrary to the corrupt nature of man then in this sort to shame himselfe to giue God the praise And therefore it is a good obseruation of an Ancient Miâ—cutur quicunque vâ—dent c. Gregor Let men admire what they please in other men I know saith he through the infirmitie of our nature that the godly finde it an harder thing to confesse sinne after it is committed then to represse it before Surely it is no small euidence of
grace in the heart when a man is thrust forward readily to confesse his faults to God and vnto man as the case may require by whose aduice and prayers he may receiue comfort The reasons follow First acknowledgement of sin Reas 1 is necessarie vnto God because all sinne is done against God sinne reacheth euer vnto God himselfe whose righteous Law is violated and broken otherwise sinne could not be sinne This is acknowledged by Dauid when he saith Against thee onely haue I sinned Psal 51.4 The sinne of Dauid was the shedding of the innocent bloud of Vriah and the defiling of his wife But yet the violating and breaking of Gods most righteous Law wherein God became to be offended was it that went nearest the heart of Dauid Now if all sinne be against God it is requisite that we should make confession of the same to him Reas 2 Secondly without confession we haue no promise of remission of our sinnes for thus runnes the promise 1. Ioh. 1.9 If we confesse our sinnes he is faithfull and iust to forgiue vs our sinnes and to cleanse vs from all vnrighteousnesse Now as wee expect that the Lord should shew vs mercy in the pardon of our sinnes it is requisite that wee should performe those conditions which are required on our part namely to come vnto him in an humble acknowledgement of the same Reas 3 Thirdly acknowledgement of sinne is necessarie vnto God because it is hee onely that hath power to forgiue sinnes This truth is confessed by the Scribes and Pharisees whose iudgements howsoeuer they were corrupt in many things yet were sound in this Who can forgiue sinnes say they but God onely Mat. 2.7 Now reason would that we make confession of our sinnes onely to him that hath power to forgiue sinnes But this is onely in God therefore to him must we go to make confession of the same Fourthly confession of sinnes Reas 4 is necessarie in regard it is an excellent thing to glorifie God As wee haue dishonoured him by sinne by an heartie confession of the same we honour him againe for herein wee acknowledge his principall attributes namely his omniscience omnipresence power iustice mercy c. And this is the reason that Iosuah vrgeth vnto Acan Ios 7.19 My sonne I pray thee giue glory to God and confesse thy fault Where he ioynes these two together Gods glory and the confession of our faults For sinne indeed doth not serue more to the dishonour of God then doth an heartie confession of the same serue to his honour And this is the reason why Gods seruants hauing sinned haue beene content to shame themselues by confessing the same knowing indeed it would bring so much glorie to God Reas 5 Fifthly the conscionable performance of this duty is an excellent meanes to keepe the heart vpright with God for future times and so a notable preseruatiue against sinne For that man that hath once done his penance before God in that kinde freely penitently and heartily it will be a corasiue vnto his heart all the dayes of his life after and make him to dread those sins that bring such a taile of sorrow with them in the end Sixthly by our acknowledgement Reas 6 of sinne we cleare the Lords iustice and iustifie his Maiestie in punishing vs for the same Thus Dauid is led vnto this duty to make an hearty confession of his sinnes Psal 51.4 That thou saith he maist be iustified in thy sayings and true when thou iudgest Nehe. 1.7 Dan. 9.5 Ezra 9.6 This is cleare likewise in those excellent prayers of Nehemiah Daniel Ezra c. And last of all by recounting Reas 7 duely our sinnes and making due acknowledgement of the same our hearts are the better fitted for prayer and for all holy duties publicke and priuate this makes vs earnest and affectioâ—ate in the suites we put vp to God for neuer is a poore sinner more earnest in his requests for mercy then when hee is most sensible of his owne miserie and in the sence thereof hath beene led to an heartie acknowledgement of the same This makes men importunate suters such as will haue no nay as it appeares in Daniel Dan 9 19. Ezra 9.6 Nehe. 1.11 Mat. 15. Ezra Dauid the Cananitish woman and the like Vse 1 This serues first of all to reproue diuers abuses about the performance of this duty of confession of sinnes amongst which the corruption crept into the Church of Rome is not the least vrging that their Auricular confession of sinnes in the eares of the Priest and that vpon paine of damnation Radford his Directory pag 114 for these are their own words Euery one vnder the paine of damnation is bound to confesse to a lawfull Priest his sinne A doctrine that hath not one Scripture in all the booke of God vrging the necessitie of such a confession Nay contrarily to many a one many a time did our Sauiour giue absolution of sinne where there was no particular confession thereof made vnto him as that man in the Gospell that was sicke of the palsie vpon Christs sight of his faith he pronounced thus Mat. 9.2 Sonne thy sinnes be forgiuen thee And so to penitent Mary testifying her repentance for sinne by her abundant teares our Sauiour pronounced Thy sinnes are forgiuen thee Ioh. 7. But this is a subtile net which our Aduersaries like cunning Fishers of men haue framed to catch mens goods to inrich themselues to discouer mens secrets euen in the Councels of Princes and for the Priest to know where to haue one for his turne Obiect Iam. 5.18 But doth not Saint Iames say Confesse your faults one to another Answ This is the Scripture I confesse that is principally vrged by our Aduersaries to warrant their doctrine of Auricular confession But by this Scripture the Priest is bound as straightly to shriue himselfe to the penitent as the penitent to the Priest for S. Iames requires it as a mutuall duty Indeed that there is a lawfull and commendable duty to bee performed amongst Christians in confessing of their faults one to another was neuer denyed by vs it is that wee often call vpon and prouoke men vnto But yet in these two cases especially Cases of priuate confession First in priuate and personall iniuries and wrongs done one to another it is requisite that wee should come and confesse our faults one to another and to seeke forgiuenesse and to labour a reconciliation Secondly in case of trouble of conscience to the end wee may not sink vnder the burthen thereof or any way giue aduantage vnto Sathan to haue the greater power ouer vs it is an excellent thing to disburthen our soules by confession of our particular sinnes vnto some godly Minister or some faithfull Christian that is knowne to be a man of wisedome and conscience able to minister comfort in these cases it is a most commendable dutie But we hold it not as a matter
rod. Neuer childe was more submissiue to the corrections of a Father then Dauid was Memorable is that speech of his Psal 119.75 I know O Lord that thy iudgements are good and that thou of very faithfulnesse hast caused mee to be troubled To this accordeth the example of old Eli when Samuel told him That the Lord would do a thing in Israel 1 Sam. 3.18 that whosoeuer should heare thereof his eares should tingle Meaning indeed the iudgement the Lord would bring vpon him and his house how doth he behaue himselfe vnder this heauie denunciation threatned It is the Lord saith hee let him do as it pleaseth him By which answer of his we may collect how sensible he was of his own sin in his indulgent behauiour towards his sons takes the same as a iust punishment from heauen vpon the same Of this spirit no doubt sauours that of the Prodigal Luk. 15. I will go to my Father and I will say vnto him Father I haue sinned against heauen and before thee I am no more worthy to be called thy sonne Reade wee ouer the prayers of Gods Church and people at such times as Gods wrath hath broken out vpon them and his iudgements haue layne heauie vpon them Haue they not still acknowledged the Lord to bee most iust Thus Ezra in the behalfe of the people â—zra 9.10 Now our God what shall we say for wee haue forsaken thy commandements â—ch 9.33 Thus Nehemiah Surely thou art iust in all that is come vpoÌ„ vs. â—an 9.7 Thus Daniel O Lord righteousnes belongs vnto thee but vnto vs shame Yea Micah personating the whole Church and people of God in times of great affliction and sore aduersity â—ich 7.9 I wil beare with patience the wrath of the Lord because I haue sinned against him By which examples and diuers more of that kinde recorded in Gods Booke we may see the propertie of a true conuert and of an heart truly humbled for sinne it can willingly and readily take all vpon it selfe and still acquite the Lord of iniustice or hard dealing when his iudgements lie most heauie vpon them Whereas on the contrary if wee looke vpon the behauiour of wicked men when the Lord most iustly hath ouertaken them in their wickednesse wee shall heare them grudging repining and complaining as if the Lord were not iust in punishing them so seuerely Gen 14.13 My punishment saith Cain is greater then I can beare Saul can plead for himselfe 1. Sam. 15.20 as if his punishment were not iust And so the Prophet Malachy brings in the wicked pleading against God Mal. 1.6 Wherein haue we despised thy Name or wherein haue we beene stout against him As if the Prophet had taken his ayme amisse and done them great wrong to charge them on that wise O the wickednesse that is in an impenitent heart The point is cleare and plaine the reasons briefely are Reas 1 First his word and spirit hath informed the iudgements of his seruants teaching them how to conceiue of the Lords distribution of his iudgements that are executed vpon them that the Lord therein cannot but bee iust Hee rewardeth euery man according to his works Psal 62 12 saith the Psalmist God doth not proceed against any in iudgement vpon malice or vpon suspition but vpon iust ground before whom all things are open and naked And hence is it that the Lord pleads this his integritie and iustice against the people of Israel Are not my wayes equall Eze. 18.2 and are not your wayes vnequall Secondly the conscience of their owne sinne causeth them to iustifie the Lord and to accuse themselues Psal 39.9 I was dumbe saith Dauid and opened not my mouth because thou didst it And againe My soule keepeth silence vnto God The godly cannot but know that they are their sinnes that haue prouoked God to anger and prouoked him to displeasure Lam. 3.39 Man suffereth for his sinne And the consideration hereof doth humble them and cause them to beare with patience the Lords corrections Seeing then in this Penitent Vse 1 Thiefe acknowledging that his punishment to be so iust we haue beene taught the propertie of a true Conuert namely to submit to Gods seuerest corrections without grudging or repining Hereby then we may take good triall of the integritie of our owne hearts and of the truth of our owne repentance Hath the hand of God beene vpon vs at any time in any kinde whether on our bodies by long and tedious sicknesse or any other misery on our goods names estates of what kinde soeuer how haue we behaued our selues and beene affected vnder the same Corrupt nature in this case will be ready to stand vpon tearmes of iustification as if wee were hardly dealt withall But a sanctified spirit and gratious heart can willingly stoope vnto God Isa 39.8 and say with Hezekiah The word of the Lord is good which thou hast spoken And with good Nehemiah Neh. 9.33 Lord thou art iust in all that is come vpon vs. If in times of affliction and aduersitie wee haue behaued our selues in this sort This is a good testimonie vnto our owne hearts of the true humiliation and conuersion of the same vnto God But if on the contrary part vpon triall had we finde that we were neuer yet so sensible of our sinnes nor apprehensiue of our misery to know and acknowledge that we haue deserued at Gods hand his sharpest plagues and seuerest corrections so that in the middest of them all wee could say Lam 3.39 It is the Lords mercy we are not consumed We can haue no sound comfort in our soules that the true worke of grace conuersion is wrought in vs. Secondly this may teach vs in all our afflictions to labour with our selues to see that sinne is the cause thereof and to learne to profit thereby to amendment of life for such men are farre enough from repentance and true conuersion which goe on sleepily in a course of life and are not humbled when the Lord correcteth And last of all wee are taught here euen in our sharpest afflictions still to iustifie God and to acknowledge that he is euer iust in his iudgements before whom the most holy that are cannot be innocent Text. But this man hath done nothing amisse 3. Iustifieth Christs innocency In these words wee haue the third proofe that manifesteth the truth of this Penitents conuersion and that is his iustifying of Christs innocency This man hath done nothing amisse 5 Argument Ab innoceâ—â—tia Christi And this is that fift and last Argument that hee vseth to his fellow to disswade him from reproaching of Christ and so to stop him in his course of sin and this is taken from Christs innocency Q. d. Wretched man that thou art thinkest thou that because this man suffereth the like punishment with thee and me that therefore his cause was alike no Wee are
last And therefore it will bee requisite to obserue the difference betwixt the wishes of the wicked and the desires of the godly in this weightie point of saluation The difference betwixt the godly and the wicked in their desiring saluation First this proceeds not from the like ground in these two sorts of men In all Gods children that shall be saued in the end this desire of theirs springs from a true sence and feeling of their owne wretchednes and misery through sinne that he is the child of wrath and firebrand of hell by nature lies vnder Gods wrath and is in danger of eternall destruction The thoughts of this his present miserie and fearefull condition by nature sets him on worke to seeke deliuery And in reason it must be so for vnto a condemned person that lookes euery houre to bee executed the Princes pardon must needs bee most acceptable yea he would preferre that aboue all the world besides So is it with a poore sinner once throughly conuicted in his conscience for sinne he can prize the fauour of God in Iesus Christ in the pardon of the same more then all the world besides Whereas the Person that is full despiseth the honey combe Pro. 27.7 And this is the estate of naturall men they are not sensible of their owne spirituall miserie by reason of sinne but are Frozen vpon the dregs Zeph. 1.12 Deut. 29.19 Reu. 3.17 blesse themselues in their owne hearts and know not that they are miserable and poore and blinde and naked And hence is it that the desires of such men are cold and sleight in comparison of the other that are sensible of their misery by reason of sinne Secondly the desire of Gods people of life and saluation as it proceeds from a good ground and therefore earnest So it is euer ioyned with the vse of the means that God hath appointed for the attaining of eternall saluation such as are the Ministery of the Word the reuerend vse of the Sacrament prayer c Whereas of the wicked that of Solomon is most true Pro. 13.4 The sluggard lusteth but his soule hath naught And againe The desire of the slothfull stayeth him for his hands refuse to worke Thirdly howsoeuer a wicked man may desire heauen eternall life and saluation yet there is euer something that he preferreth before this The young man in the Gospell that came to Christ sayâ—â—g Good Master what shall I do 〈◊〉 inherite eternall life shewed â—hat hee wished well to heauen â—nd the saluation of his soule But â—eing required by Christ to sell all â—hat hee had and to giue to the â—oore and to follow Christ Mat. 19. the Text saith He went away sorrowfull Which shewed plainly that hee loued his wealth better Whereas the desire of the godly is such as that they preferre eternall life and the saluation of their soules aboue all things in the world besides So Dauid Many say who shall shew vs any good But Lord grant mee thy countenance thy fauour and grace Where Dauid opposeth his desire against the desire of worldlings and sheweth that howsoeuer worldly men desire chiefely worldly things hee for his part did chiefly desire Gods countenance fauour and grace in 〈◊〉 pardon of his sinnes aboue 〈◊〉 the world besides And indeed vâ—to such doth the promise of eteâ—nall life belong and appertainâ— for so saith the Lord Ier. 29.13 Ye shall seekâ— me and finde me because ye shaâ—â— seeke me with your whole heart Fourthly howsoeuer the wicked and the godly desire eternall life alike the childe of God onely is wise to lay hold vpon the opportunity whilest grace is offered seeking that in the first place Mat. 6.33 aboue all earthly and transitory things whereas it is the propertie of wicked and vngodly men to put it off vntill the day of grace be past Luk. 13.25 euen till the Master of the house be risen vp and hath shut to the dore Fiftly there is in the godly and those that shall bee saued in the end a constant seeking of God of â—nall life and saluation not by â—â—ods and fits but throughout 〈◊〉 whole course of their liues 〈◊〉 their thoughts words and â—â—â—ions sauor of grace within and â—â—â—d vnto heauen and the furtheâ—â—nce of their eternall happinesse Whereas with the wicked it is â—ot so with them for if they deâ—â—â—e eternall life and saluation it is 〈◊〉 constant desire but by fits â—â—â—ther when the Word or some â—â—fliction or other hath kindled â—â—ch a good motion for the preâ—â—nt within them but by and by â—â—ke the morning dew it goeth away Hos 6.4 And last of all there is yet this difference betwixt the godly and the wicked in their desires A wicked man desires mercy but not grace the pardon of sinne but not the spirit of corroboration and strength against sinne He rather desireth freedome from misery the effect of sinne then from sinne it selfe the cause of misery wheras the childe of God is as earnest with God for strength against his corruptions for the time to come as the pardon of his sinne past Dauid is as earnest with God to stablish him with his free spirit Psal 51.12 as to wash him from his sinne Well then to conclude this poynt would we haue any comfort in our owne soules that wee are amongst the number of those that hunger and thirst aright after eternall life and saluation that our desires proue not to bee like the vaine wishes of the wicked that shall not profit them in the end O let vs then try our selues and examine our owne hearts by the rule of this doctrine Are we truely sensible of our owne wretchednesse and misery by reason of sin haue we vsed all holy helpes and meanes whereby wee may come to the comfortable assurance therof vnto our owne soules Haue we learned to prize eternall life and saluation aboue all the world besides haue we made vse of all opportunites that God hath offered vnto vs for the getting of grace into our soules hath this desire of ours beene constant and not by fits onely and haue we as earnestly sought at Gods hand strength against our corruptions as the pardon of our sinnes past These things indeed may minister vnto vs a comfortable assurance that our desire of eternall life and saluation hath beene true hath beene vnfained such as shall not misse of saluation in the end Whereas if on the contrary part we neuer yet truely saw our misery by reason of sinne haue euer sleighted Gods ordinances preferred the world our profit and pleasures before the euerlasting saluation of our soules haue made no account of the season and opportunity of grace offered haue neither constantly desired nor for future times sought strength of God against our corruptions know wee that our desires were neuer true and vnfained but such as may be in wicked men that shall misse of saluation in the end When thou commest into thy kingdome
go about to reedifie that cursed Citie That he should lay the foundation in the bloud of his eldest sonne and reare vp the gates thereof in the bloud of his youngest sonne What though this Iudgement seemed to be forgotten many hundred yeares did not the Lord make the same good afterwards in Hiel 1. King 16.34 And so likewise concerning the Prince of Samariah that would not beleeue the Prophet touching that plentie the Lord would giue in that City 2. King 7. the iudgement threatned for his incredulitie was afterwards inflicted vpon him Though the Lord bee full of lenitie to keepe off his hand a long time from the wicked yet all his iudgements shall bee accomplished in their season and in the end the Lord will pay them home For whatsoeuer hee hath said in his Word shall surely come to passe Though it go well with the wicked a while and they flourish like a greene Palme-tree though their Cow calue in due season though they haue riches and leaue Inheritances to their babes yet there is a day of reckoning when all things that God hath threatened shall be accomplished Reas 1 And the reason hereof may be drawne from the vnchangeablenesse of Gods nature Mal. 3.6 I am the Lord and change not Cursed Balaam can acknowledge this truth perceiuing in himselfe how hee was led by an ouer-ruling hand to blesse Gods people when hee faine would haue cursed them God is not saith he as man that he should lye Num. 23.19 neither as the sonne of man that he should repent Hath he said and shall he not do it hath he spoken and shall he not accomplish it Hee is saith Iob of one minde and who can turne him Iob 23.13 He doth what his minde desireth Secondly God is a God of Reas 2 power able of himselfe to performe and bring to passe whatsoeuer the purpose of his will is for which cause he is called the God of might able to do whatsoeuer hee will in heauen and earth So saith God of himselfe to Abraham I am God all-sufficient Gen. 17.1 The same saith he to Iacob Gen. 35.11 I am God all-sufficient grow and multiply Our Sauiour Christ saith Mat. 19.26 With God all things are possible Most plentifull be the places that commend vnto vs the power of God and all to shew that nothing can hinder him from executing the purpose of his owne will Vse 1 Seeing then that there is such an vndoubted certaintie in Gods Word both in respect of his promises made vnto the godly as also in respect of his threatnings denounced against the wicked This may serue for ground of singular comfort vnto the godly For hereupon may they stay themselues in a comfortable expectation of all those promises he hath made vnto them in his Word How many prophecies and promises hath the Lord already fulfilled for his Church and people which were neither in the power of Sathan nor in the craftie deuices of wicked men to make frustrate Such as are the manifestation of Christ in the flesh the calling of the Gentiles c. So shal it be touching all those promises that are not yet accomplished Such as are The calling of the Iewes what though now they be cut off for a time through their vnbeleefe Rom. 11. God hath promised to graft them in againe and he will make good his promise The ouerthrow of Antichrist That hath made all Nations drunke with the wine of her fornication What though now she sit as a Queene and saith I shall see no more sorrow God will bring her plagues vpon her in that day when he will visit her in wrath and render vengeance vpon her for all her spirituall whoredomes she hath committed and innocent bloud of the Saints she hath shed The resurrection of our bodies what though now they moulder to ashes and taste of corruption they shall not perish in corruption but the Lord Iesus shall raise them vp in the last day and make these vile bodies of ours like vnto his glorious body The comming of Christ to iudgement What though the cursed Atheists of the world say Where is the promise of his coming for since the beginning all things continue alike 2. Pet. 3.4 Yet the day of the Lord will come as a Thiefe in the night And hee that hath promised to come will come and will not tarry Yea for whatsoeuer we haue a promise say I know whom I haue beleeued 2. Tim. 1.12 His word is vnchangeable as himselfe is who is truth it selfe and cannot lye Vse 2 And as this yeelds matter of comfort and consolation vnto the godly in the vndoubted expectation of his promises that are yet to come So serues it also to set out vnto vs the miserie of all wicked and vngodly men euery impenitent and hard-hearted sinner for God will not dally with vs but will in time make good all his threatnings hee hath denounced against sinne and sinners for God is vnchangeable true in the one as in the other he tendereth his Iustice as he regardeth his mercy Oh the miserie of euery impenitent and hard-hearted sinner that lieth in sinne and so vnder the curses of the Law hee is as sure one day to partake of the same as if he were vnder them already And indeed if the question were asked what difference there were betwixt the damned in hell and the impenitent on earth I know none other but this the one is a reaping the reward of sinne the other is a heaping vp of wrath against that day the certaintie of iudgement is to them both alike O that all wicked and vngodly men could but see their happinesse that that day is not yet come vpon them but that the Lord doth yet affoord them a season of grace and time to repent in and that they would remember Solomons Prouerbe A prudent man foreseeth the euill Pro. 12.3 and hideth himselfe It is righteousnesse that deliuereth from death Whereas Riches auaile not in the day of wrath Pro. 11.4 nor no outward thing can profit in the euill day Text. Verily I say vnto thee As Christ was pleased to compassionate this man in this time of his miserie pardoning his sinnes and receiuing him into fauour so he would haue him perswaded of his loue herein and no way to doubt or question the truth of his promise Verily I say vnto thee Gods children as they haue Doct. 3 Gods Word to assure them of the pardon of their sinnes vpon their repentance Godly must labor to be perswaded of Gods loue towards them so it is his pleasure that they should beleeue the same his promises vnto life and saluation and no way to doubt of the truth thereof This is the tenure of that couenant of grace God makes with his Church This shall bee my couenant Ier. 31.33.34 I will make with the House of Israel after those dayes saith the Lord I will put my
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