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 prey 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 Luk. 17 48 Act. 16.26 Of Peter that denyed his Master 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 First Reas 1 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 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 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 Seing then that the sinnes of the penitent cannot hinder their saluation Vse 1 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 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 beleeuc 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 Secondly Vse 2 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 Reu. 3. God will not at all times offer the like mercy 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 Vse 3 seeing wee haue such 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
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 Neither is this a thing to be wondred at Reas 1 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 1. Pet. 5.8 who is full of malice 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 themselues Reas 2 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 an implacable hatred in the wicked against the Righteous Vse 1 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 his 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 And indeed it should teach vs to be wise as Serpents Vse 2 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 deepe in Councell Vse 3 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. 24.13.14 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 Ps 103.14 Hee remembreth whereof we be made 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 faithfull men Doct. 2 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 the den Ioseph punished as an Adulterer Paul imprisoned for preaching the Gospel and the Baptist beheaded Mar. 6.27 yea the better the Christian the more obnoxious and liable to wrongs it must needs be so First Reas 1 in regard of that implacable rage and malice that the wicked beare against the Godly For it was through the enuie of the people that Christ was put to death Mat. 27.18 for they had no iust accusation against Christ How often doth Christ cleare his innocency what euill haue I done and which of you can reproue me of sin Secondly Reas 2 in the Iudgement of the men of the world the godly are esteemed naught measuring others by themselues Thus dealt they with Christ We haue found this man a pestilent Fellow Luk 23.2 and an enemy to Caesar But the maine ground hereof is this Reas 3 because the life and conversation of the Godly is not after the manner of the world and their wise their sober and holy life seemes to vpbraid and condemne the euill practises of the world Vse 1 Which serues first to condemne that Tenet of the Church of Rome who wil allow no Church but such a Church as is florishing and visible and measure the truth of it by the florishing light and reputation of Ecclesiasticall order as if Christ hath changed his cognisance the Crosse and the taking vp of the Crosse to the Imperious lifting vp of the Scepter or the Crosiar now more dreadfull then the Scepter Secondly Vse 2 let this admonish vs to bee wary how wee censure others seeing the most innocent haue suffered neither by mens ends heere are wee to iudge of mens estates heereafter Many say of the Godly in time of afflictiō as the Iewes did of Christ He trusted in God let him deliuer him Let vs see what his religion and forwardnesse will now auaile him But thus dealeth the Lord many times with the best Christian whilest a wicked man is suffered to run on to destruction Thirdly Vse 3 if thou be a Christian and beest falsly accused euen of most heinous crimes or spitefully intreated with scofs and reproaches esteemed a malefactor yea and suffer for the same this may not be grieuous vnto vs in asmuch as the same befell our Lord Iesus Christ himselfe in a worse
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 It is true Resp 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 prosit 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 Pro. 11.7 When the wicked dye all his hope perisheth But we see that a wicked life doth not alwayes bring a cursed death Obiect 3 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. I answer Resp 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 Thiese 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 like wise 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 heare 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 Thief◠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 But God hath said Obiect 4 That at 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 desparation 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 promi sit 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 gist 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 sight 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 be time 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 well fare of a Christian for euer Now it is in grace in some sort as it is in nature the seede cast into the
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 aliar Then the which what greater disgrace can be put vpon any then to giue him the lye Secondly the sinne of Infidelity 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 insidelitie beares sway there must needs all manner of impietie raigne and abound This serues first of all to let vs see in what a cursed and miserable estate and condition Vse 1 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 Secondly seeing that this sinne of Infidelitie aboue all other sins is such a stumbling blocke in out 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 Scoffingly desiâ—ing deliueraÌ„ce after the manner of the chiefe Priests and people who mocked our Sauiour likewise at this time saying Mar. 15.29 If thou be the King of Israel come downe from the Crosse And againe He saued others Mat. 17.29 himselfe he cannot saue This impenitent thiefe trades in their steps and followes their example and mocketh Christlikewise Whence we may note First Doct. 1 Euill examples dangerous 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 sinite 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. 13.10 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 that of Solomon He that toucheth pitch shall be defiled We may see this in Ioseph Eccl. 33. who liuing a while in the Court of Pharaoh how quickly had he learned to sweare By the life of Pharaoh And we know that it was in the high Priests Hall and amongst the high Priests seruants that Peter had learned to curse and to sweare And for this cause the Lord giues that straight charge vnto his seruants concerning Babylon Come out of her my people Reu. 18.4 that ye be not partakers of her sinnes and that ye receiue not of her plagues And so likewise when the people of Israel were to come into the Land of Canaan amongst an idolatrous people the Lord chargeth them after this manner Thou shalt make no couenant with them Exod. 23.32 nor with their gods neither shall they dwell in thy land lest they make thee sinne against me And againe Deut. 7.2 Thou shalt make no marriages with them Thou shalt not giue thy daughter to his sonne nor take his sonne to thy daughter And the reason is giuen For they will cause thy sonne to fall away from mee And how true the word of the Lord herein was the euent made it manifest for they neglecting the Lords commandement the Psalmist saith Psa 406.35 Were mingled amongst the heathen and learned their works And hence is it that when the Prophet Dauid would approue himselfe vnto God faithfully to serue him Psal 11.63 he declareth the same by this that he was A companion of all them that feared him and kept his precepts And againe Psal 119.115 Away from me ye wicked I will keepe the commandements of my God Intimating thereby as it may easily be gathered that Dauid could not set himselfe as he should to the performance of any good duty so long as any wicked men were about him So that it is a most cleare truth that the examples of wicked men are very powerfull to draw men into sinne and by being companions of such to bring them to partake of their euill wayes And the Reasons I take to be these First Reas 1 that naturall disposition that is betwixt this nature of ours and sinne there is no two things in nature wherein there is a more neare coniunction as betwixt fire and gunpowder then this sinfull and corrupt nature of ours and sinne Visa movent maxime it is ready to take fire with the least sparke the least occasion or prouocation especially the examples of others are dangerous excitements vnto euill Secondly there is a disposition in wicked men to make others like themselues yea they
brand of a wicked man And last of all doe none but wicked men vse it why then let vs not regard it let vs not care how we are iudged by them that speake not out of iudgement but malice as they are masters of their tongues so let vs be masters of our eares by the vse whereof we may learne to contemne contempt it selfe Saue thy selfe and vs. Text. It is not the pardon of his sins that this Impenitent Thiefe desireth at Christs hands but deliuerance from his temporall punishment Sinne affects him not but the punishment of sinne Note hence That wicked men in time of affliction are more troubled with the punishment Doct. 3 Wicked men are more troubled for their misery then their sinne the effect of sin then with sinne it selfe the cause of punishment They cry out not against their sins but against their punishment Gen. 4. My punishment is greater then I can beare saith Cain Exod. 9. Pray ye to the Lord that this plague may be remoued saith Pharaoh to Moses And this we may see by experience daily of many that complaine of their miseries their crosses and afflictions but neuer complaine of their sinne the cause of all And whence is this But from That doting respect which they beare to themselues Reas which drowneth all the respect they ought to haue towards God So that they looke not vpon God offended but themselues punished they looke not vpon their sinnes with an holy compunction but vpon themselues with a foolish confession they looke not vpon the wronging of Gods Iustice but the heauy effects of it in respect whereof the doore of their lips moues like a doore vpon rusty hinges with words of murmuring and complaining It may serue then for the triall of our owne hearts during the presence of any affliction It is a brutish thing to cry onely for want the young rauens the yong Lyons doe as much wee must grieue principally for the withdrawing of Gods fauour and countenance from vs aboue all crosses or losses or any other outward misery that can or doth betide vs. We must say as Mephiboseth to Dauid Let Ziba take all the lands it is enough that I see the Kings face A generous spirit whose ancestors were attainted cares not so much for the restitution of his lands but of his honour of his bloud So must it be with a Christian to be restored againe into Gods fauour when wee haue sinned must bee the principall thing wee labour and seek after Hitherto of the Impenitent Thiefe VERSE 40. But the other rebuked him saying Doest thou not feare God seeing thou art in the same condemnation HItherto wee haue heard the fearefull estate and condition of the Impenitent Thiefe whose life as it was wretched and miserable so was his death fearefull and damnable Wherein we haue seene that an euill life hath commonly attending it an euill death Now followeth in order the be hauiour of the Penitent Thiefe at this time that was crucified on the right hand of Christ who is so farre from rayling on Christ by the example of the high Priest and Elders or with his Fellow the Impenitent Thiefe as that he iustifieth Christ becomes a witnesse of Christs innocencie pleadeth his cause against his malitious enemies reprooueth his fellow and maketh a publicke profession of his owne faith in a publicke auditory that for his part hee looked for life and saluation onely through this crucified Christ whom the world contemned And herein indeed setteth forth the almighty power of Christ both in respect of his Deitie that was able thus to conuert a soule in so miraculous a manner without meanes as also in respect of the power and efficacy of his death and passion which declareth it selfe most powerfully in the conuersion of this man both in the powerfull worke of Mortification and vinification destroying and killing in him the works of the old man and working in him true godlinesse The blessed fruits and effects whereof will appeare in the processe of this History But the other rebuked him Here we haue two malefactors both of them guiltie of one and the same sinne and both of them brought to one and the same shamefull death yet the one left and forsaken of God the other had this mercy shewed him euen at the last to bee conuerted by Christ and so saued Note hence first the generall Instruction and herein first That the Lord many times of his infinite mercy doth call home of the most desperate and wretched offenders Doct. 1 God can make of great sinners great Saints and makes of great sinners great Saints Yea where there is true repentance it is not the greatnesse of sinne the numberlesse number of our sinnes no nor the long continuance in the same that can any whit hinder vs of his mercy Yea the Lord hath of all sorts and conditions of men some that belong vnto the election of grace and appertaine vnto his glorious kingdome Here wee haue an example of Gods mercifull dealing towards a most desperate malefactour one that had spent his life in a most desperate course of sinning yet now at last brought home by repentance What a fearefull estate was Paul in before his conuersion Act. 9. a grieuous persecuter and bloud-succour yet called of God and made an instrument of much good in his Church Heb. 11. Rahab an Harlot that came of cursed Cain a Cananite of a cursed people of a cursed Citie yet had mercie shewed her and is honoured with a blessed memory in the Catalogue of Gods Saints for her admirable faith Ionas the Lords Prophet Ionaâ— 1. how fouly and fearefully fell he 2. Sam. 11. And so Dauid likewise in the matter of Vriah yet vpon their repentance restored againe to fauour Mary Magdalene branded with a brand of notable infamy yet is she one of the witnesses of Christs glorious resurrection And why should this seeme strange vnto any since First Reas 1 Gods gifts depend not vpon any respect to man but are free on Gods part and altogether vndeserued on ours Rom. 9. I will haue mercy on whom I will haue mercy Secondly the Lord herein will shew his owne power wisedome and goodnesse that can when it pleaseth him make his enemies his friends and such as haue been bloudly persecuters blessed Preachers and great and grieuous sinners on earth blessed Saints in heauen Thirdly the Lord doth it that he may magnifie his own mercy by turning the crimosin dye of scarlet sins into the whitenes of snow that where sinne hath abounded grace might superabound This serues first of all to magnifie the wonderfull wise dome and goodnesse of God Vse 1 who knoweth how to vse all things to his owne glory and can when and where it pleaseth him make of great sinners great Saints and bring backe some from their wicked wayes as a Brand plucked out of the fire Secondly we are taught here to esteeme of men as they are and
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 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 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 curfed 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 aâ— 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 hence then is this Doct. 2 All men are alike by nature vntill God make a difference 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 Canihal 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 Iob 14.4 conceiued of vneleane seed yea all the faculties of our-soules how are they depraued through this originall corruption The vnderstanding is blinde Eph. 4.18 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
him nearer and nearer vnto God The Impenitent Thiefe as we heard before now falleth to the blaspheming of Christ hauing his heart hardened and his conscience seared within him hee becomes by his afflictions more and more desperately sinfull But in this Penitent behold we the happie fruite of sanctified afflictions they humble him bring him to see the errours of his life past set him on worke to confesse and bewaile his sinnes and to be an earnest suter vnto Christ for mercy Note hence That afflictions Doct. 3 when the Lord doth sanctifie the same vnto any Afflictions of excellēt vse to bring men to God they make them better and bring them nearer vnto God I grant that afflictions in their own nature are euill being the fruits of sinne neither do they of themselues produce such happie effects in any but then onely when the Lord worketh together with affliction by his Spirit Non paena sed remediū delinquentis Ambros altering and changing the nature thereof they become through Gods mercy not a punishment but a remedy against sinne This is confessed by Dauid Psal 119.67 Before I was afflicted I went astray But now haue I kept thy Word Meaning indeed that his afflictions had humbled him and made him walke more awfully towards God We may see this in Hezekiah Isa 38. it was his affliction that humbled him and caused him to recount with himselfe the errours of his life past Manasses in prison and captiuity is brought home that was like an vntamed heyfer in time of prosperitie walked stubbornly and rebelliously against God This truth is confessed by Ephraim Thou hast chastised me Ier. 31.18.19 and I was chastised as a Bullocke vnaccustomed to the yoke c. After I was afflicted I smote vpon my thigh I was ashamed and euen confounded because I did beare the reproach of my youth How often did the Lord cause the Israelites to be afflicted and in the time of their affliction still they sought vnto God Psal 107.10.13 and cried vnto him And this is it the Lord further threatened against his people I will be vnto Ephraim as a Lion Hos 5.15 and as a young Lion vnto the house of Iudah I euen I will teare and go away and none shall rescue I will go and returne to my place till they acknowledge their offences and seeke my face for in their afflictions they will seeke me early I might instance this truth by diuers the like examples as that of the Prodigal Luk. 15. who ranne riot a long time till his patrimony was nigh spent and then happie famine that caused him to looke home Act. 16.27 And that hard-hearted Iayler that neuer thought hee could shew cruelty enough against those innocent Lambs of Christ it was the earth-quake that caused his soule-quake and happy affliction that brought him home Neither is this a thing to bee wondred at that sanctified afflictions should produce such excellent effects in Gods people for First Reas 1 in times of affliction we see how hopelesse and helpelesse all earthly and transitory things are They doe not then profit in the euill day they then proue but as the Reeds of Egypt dangerous props to lean vpon then are we forced to goe out of our selues and to seeke vnto God for such is the vanity of our hearts in times of misery and distresse that wee seldome thinke on God or his helpe vntill all other humane helpe doe faile So Dauid Psal 142.4.5 I looked on my right hand and behold there was none that would know me al refuge failed me and none cared for my soule then cried I vnto the Lord c. Secondly the Lord to this end and purpose doth send affliction vnto his children like a wise and skilfull Physitian knowing what will worke best and effect the soules cure these cause the peaceable fruits of righteousnesse to all them that are exercised thereby Seeing then that afflictions are of such excellent vse to bring men to the sight of their sins Vse 1 and so to repentance for the same what shall wee say then to those that haue beene afflicted but no way bettered by their afflictions this is a signe of a fearefull induration and of a hard heart and surely the case of such a one many times proues desperate for the Lord commonly reserueth affliction and the rod of correction for the last place and if that fayle Ier. 6. the cure many times proues hopelesse and helpelesse as siluer mettall being put into the fire if nothing come out but drosse it is found to be reprobate siluer so men that haue beene fined in the furnace of affliction if they be not humbled and brought home by the same these will bee found reprobate men and the Lord will cast such off as a desperate people Esay 1. Wherefore should ye be smitten any more for yee fall away more and more saith the Lord. Secondly wee haue others againe that whilest the rod of God is vpon them their thoughts are in the stocks they dare not but speake and thinke humbly as a Rogue whilst he is in the stocks speakes faire to the officers but when he is out miscals them againe How many haue wee that in time of affliction will confesse their sinnes cry downe their former euill wayes and make vowes and couenants with God of new obedience like vnto Pharaoh Exod. 10. I and my people are sinfull But when the rod of God is remoued and they deliuered with Pharaoh they returne againe vnto their old sins like the dog vnto the vomit These men vse repentance as many a man vseth an old garment which they put about them in time of a shower but cast it away againe as soone as the weather is faire or as many of our Papists vse our Churches when they feare any trouble they fly thither for shelter Whereas the childe of God being once truely humbled walkes the more holily and obediently before God for euer after Thirdly seeing that it is not affliction of it selfe but affliction sanctified vnto a man that produceth this happy fruit of conuersion vnto God This should teach vs to be earnest with God in prayer especially in times of affliction that hee would be pleased to sanctifie the same vnto vs and to second his corrections with the inward working of his owne spirit whereby we may be moued to lay the same to heart and to bring forth fruits worthy amendment of life But the other rebuked him The Euangelist setting out the conuersion of the penitent Thiefe sheweth his behaviour at this time namely that hee did not onely leaue off his stealing as before but is now exercised in the contrary good rebuking his fellow and seeking by all meanes possible to stop him in a course of sinning and herein will teach vs That vnto true repentance Doct. 4 a cessation from euill is not sufficient To cease from euill is not sufficient we must
conformitie doth best become the Minister of Christ namely Vse 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 Indas 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 1. Cor. 11.1 Phil. 3.17 1. The. 1.6 nor proue vnprofitable vnto our brethren 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 Robuked him Text. We come now to his reprehension The manifestation of his conuersion as the same is a fruit of his conuersion and that appeares in that great care hee had ouer his sellow to keepe him from sinne In rebuking his fellow 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 conuert to stop others in a course of sinne Doct. 1 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 chargegiuen 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. 22.31.22 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 Mat. 6. Leade vs not into temptation 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 Ioh. 17.11 Verse 15. That God would keepe them from euill I pray not that thou shouldest take them out of 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 Thy Prophets haue looked out vain Lam 2.14 and foolish things for thee they haue not discouered thine iniquities to turne away thy captiuity But the reasons will make it more cleare Reas 1 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 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 coner 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 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 In heart to see how God is dishonoured 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 Psal 119.136 A contrary example we haue in Dauid 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 cuill 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 Yea Eze. 3.17 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 Act. 18.15 16. without any reproofe at all like vnto Gallio will 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 Secondly In word a man may be guiltie of the sinnes of other men in word and that three wayes First 2 Sam. 11.15 Mar. 6.29 by counselling another to euill and thus became Dauid a murtherer by the letter he sent vnto Ioab in the matter of Vrich and thus the mother of the Damsell became guiltie of the Baptists death by councelling her daughter to require his head Secondly by defending of sin or iustifying the euill of another and thus are many Lawyers partakers of the euill of their clients who for lucre sake Luk. 11.40 will speake good of euill and iustifie the wicked for a reward in which regard it were well with them they were as lame of their tongues as Mephibosheth of his legs Esay 5.20 Thirdly by applauding another in euill and soothing them vp in their sinnes against whom there is a curse gone out from God Eze. 13.18 Woe vnto them that sow pillowes vnder mens arme-holes And lastly a man becomes guilty of other mens sinnes In Deed. in Deed and that two wayes First when albeit they be not the immediate instrument in sin yet haue a part and share in the euill done and thus all receiuers of such goods as they know or suspect to be stolne are partakers with theeues in their sinne and so by the law are iudged Secondly Psal 50.21 when a man shall familiarly conuerse with such as are knowne to bee notoriously wicked such receiue no small incouragement to goe on in their sinfull course when notwithstanding all their abhominations they are not reiected of others But the Lord saith vnto the Prophet Obiect 1 Ezek. 3.17 Sonne of man I haue made thee a watchman and thou shalt warne the people from me It seemes there that it is peculiar vnto the office of the Minister to admonish and reproue others And we know it is the exhortation of the Apostle Let euery man abide in the same calling wherein he was called Heb. 13.17 And againe They watch for your soules as they that must giue account vnto God What then haue priuate men to do with reprouing others for sinne To teach and preach publikely in the Church is the peculiar office of the Minister Resp and those whom the Lord hath fitted for that worke but this doth no whit hinder priuate exhortation and admonition of priuate men as God shall offer occasion yea this libertie they haue to speake euen to their Minister himselfe in priuate as Paul speaketh vnto the Golossians Say ye to Archippus take heed to thy Ministery to fulfill it But is euery man to be rebuked at all times that deserueth rebuke Quest No Rebuke not a scorner Answ saith Solomon or a drunkard when the wine is in his head 1. Sam. 25. Abigal would not tell Nabal of his drunkennesse then euery time is not sit a man must obserue the fittest time and watch his opportunity Now this impenitent Thiefe was a dying this was a fit time for his fellow to reproue him and for him to receiue a rebuke or else neuer There is a time for all things Eccl. 2. saith Solomon and a word spoken in due time is like an
not prosper but hee that confesseth them and forsaketh them shall finde mercy And againe 1 Io. 1.9 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 Erroris medicina est confessio as an Ancient well obserues 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 Mirentur quicunque volent 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 Reas 1 acknowledgement of sin 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 Secondly without confession we haue no promise of remission of our sinnes for thus runnes the promise If we confesse our sinnes 1. Ioh. 1.9 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 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 Mar. 2.7 Who can forgiue sinnes say they but God onely 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 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 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
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 displcasure 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 Thiefe acknowledging that his punishment to be so iust Vse 1 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 Neh. 9.33 And with good Nehemiah 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 But this man hath done nothing amisse Text. In these words wee haue the third proofe that manifesteth the truth of this Penitents conuersion Iustifieth Christs innocency and that is his iustifying of Christs innocency This man hath done nothing amisse 5 Argument A◠innocer 〈◊〉 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 iustly punished The most righteous God hath now iustly ouertaken vs in our sinfull and wretched course of life and now wee reape but the iust reward of our owne workes But this man what euill hath he done he suffereth as an innocent he hath done nothing worthy this cursed death And herein as before we see the admirable fruit of his faith and repentance that now at this time when all mocked Christ Pilate condemneth him Iudas betrayeth him the Disciples forsake him and Peter denyeth him that now at this time he should stick thus to Christ and acknowledge his Deity in the lowest degree of his humiliation this was the fruit of an admirable faith indeed whose example may commend vnto all men a most necessary duty That euery faithfull Christian should bee ready at all times to speake for Christ Doct A true Christian must at all times speake for Christ to stand vp in the defence of the truth and not to suffer his name to bee blasphemed nor his word or truth to be dishonoured And surely the circumstance of time makes much for the commendations of the faith of this man that now that Christ was so vilified contemned despised put to this cruell shamefull ignominious and reproachfull death that in this so low a degree of his humiliation he should acknowledge his God-head and stand vp in the defence thereof This must needs be an admirable fruit of a singular faith This made much for the commendations of the Church of Pergamus that shee held fast Christs Name and denyed not the faith Reu. 2.12.13 Euen where Sathan had his throne So when religion is euery where despised then to loue it with Dauid is a blessing of blessings with Noah to bee vpright and of good conuersation when all flesh had corrupted their wayes Gen. 6. this was praise-worthy with God when idolatry and all manner of superstition and prophanenesse doth abound is maintained graced countenanced then to keepe vp the pure worship of God with Eliah where there could not be found that had not bowed the knee to Baal this must needs shew admirable fortitude Thus must all Gods people doe confesse and professe Christ not onely in prosperous times and in times of prosperity whilest religion is graced and countenanced by authoritie but euen at such times also when it seemeth to be most dangerous It is an easie matter to professe the Gospell in prosperous times whilest wee haue winde and tide with vs but then is the truth of our profession manifested in times of aduersitie The field proueth the Souldier the Marriners skill is best seene in a tempest so is the truth of a Christian profession in the times of the hottest persecution Mat. 24. And hence is it that our Sauiour doth acquaint his Disciples aforehand of those troubles that should happen vnto them to the end they should not giue backe but confesse him to the end And how resolute the Apostles were this way we may see afterwards who being conuented before the Councell and commanded to Preach no more in the name of Iesus answered thus Whether it bee right in the sight of God Acts 4.18.19 to
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 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 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 language the which God doth vnderstand Now wicked men wanting this spirit what reckoning account can God make of the prayers of such a one Fourthly Whatsoeuer is not of 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 beleene 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 2 Thes 3.2 so be it vnto thee 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 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 Pro. 1.24 Because I haue called saith the Lord and ye haue refused 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 This serues then to set out vnto vs the misery of euery wicked and vngodly man Vse 1 of euery impenitent sinner that liues and lyes in finne 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 If an impenitent sinner sinne thus euen in praying vnto God Obiect it seemes then that it were better for a wicked man not to pray at all I say not so Answ 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 The Lord declared by his Prophet how detestable the sacrifices of the people were vnto him Isa 1.14 My soule hateth your new Moones and your appointed feasts c. What then must they obserue these solemne feasts no more because the Lord hated them No. What then Take away the euill of your doings from before my eyes Vers 16. Repentance will remoue the cloud and that partition wall that is betwixt God and vs and giue our prayers accesse before him Secondly this shewes the misery of those who trust onely to their prayers and other good deeds as they say to pacifie Gods wrath to escape the vengeance to corne and to make amends for all their euill wayes Though in the meane time their consciences are defiled their conuersations are sinfull and which is worst of all their hearts are no way humbled for the same Poore soules doe they thinke the Lord will be beguiled thus Thinke they that the Lord is driuen to such a necessitie that either he must take their feruice or not to bee serued at all No no the Lord hath Angels and Saints to doe him seruice though thou serue but for his iustice vpon whom he may glorifie himselfe in thy euerlasting confusion and so will the Lord be glorified by the wicked at last Thirdly this may serue to admonish vs all in the feare of God that as we desire to bee heard in prayer and to auoid this fearefull curse to haue our prayers turned into sinne that wee lay a good foundation with this Penitent here By confessing our sinnes vnto God by giuing good testimonie of our vnfained sorrow and repentance for them with a godly resolution of newnesse of life That wee first wash our hands and so come to his Altar For if wee regard wickednesse in our hearts the Lord will not heare vs. Sinne stoppeth Gods eares that he cannot heare and is that cloud that hindereth the accesse of them into his presence Now what can be more vncomfortable vnto the soule of man then this Not to be heard in misery when Sathan shall tempt vs sinne disquiet vs troubles oppresse vs death affright vs what is now the last refuge of a poore soule but to flie vnto God by prayer Now alas when our prayers shall become abhominable and turned into sinne who is then able to put to silence the voice of desperation And on the contrary part what can bee more comfortable then when troubles and miseries shall corne sicknesse and death it selfe shall approach that we may haue free accesse vnto the throne of grace there to powre out our soules into his bosome The very thoughts hereof comforted Dauid ouer all his sorrowes I shall saith he finde trouble and heauinesse but I will call vpon the Name of the Lord O Lord I beseech thee deliuer my soule And last of all this may teach vs how to esteeme of godly and righteous men howsoeuer the world esteemeth of such doubtlesse they are in high esteeme with God they are the Lords Fauourites they are seldome or neuer denyed in their suites vnto God they haue euer accesse into the presence chamber of the Almightie they preuaile for themselues and others being in grace and fauour Surely howsoeuer the world doth iudge and esteeme of Gods people there is not a wicked man liuing
howsoeuer the wicked and the godly desire eternall life alike the childe of God onely is wise to lay hold vpon the opportunity whilest grace is offered seeking that in the first place Mat. 6.33 aboue all earthly and transitory things whereas it is the propertie of wicked and vngodly men to put it off vntill the day of grace be past Luk. 13.25 euen till the Master of the house be risen vp and hath shut to the dore Fiftly there is in the godly and those that shall bee saued in the end a constant seeking of God of eternall life and saluation not by moods and fits but throughout the whole course of their liues All their thoughts words and actions sauor of grace within and tend vnto heauen and the furtherance of their eternall happinesse Whereas with the wicked it is not so with them for if they desire eternall life and saluation it is no constant desire but by fits either when the Word or some affliction or other hath kindled such a good motion for the present within them but by and by like the morning dew it goeth away Hos 6.4 And last of all there is yet this difference betwixt the godly and the wicked in their desires A wicked man desires mercy but not grace the pardon of sinne but not the spirit of corroboration and strength against sinne He rather desireth freedome from misery the effect of sinne then from sinne it selfe the cause of misery wheras the childe of God is as earnest with God for strength against his corruptions for the time to come as the pardon of his sinne past Dauid is as earnest with God to stablish him with his free spirit Psal 51.12 as to wash him from his sinne Well then to conclude this poynt would we haue any comfort in our owne soules that wee are amongst the number of those that hunger and thirst aright after eternall life and saluation that our desires proue not to bee like the vaine wishes of the wicked that shall not profit them in the end O let vs then try our selues and examine our owne hearts by the rule of this doctrine Are we truely sensible of our owne wretchednesse and misery by reason of sin haue we vsed all holy helpes and meanes whereby wee may come to the comfortable assurance therof vnto our ownesoules Haue we learned to prize eternall life and saluation aboue all the world besides haue we made vse of all opportunites that God hath offered vnto vs for the getting of grace into our soules hath this desire of ours beene constant and not by fits onely and haue we as earnestly sought at Gods hand strength against our corruptions as the pardon of our sinnes past These things indeed may minister vnto vs a comfortable assurance that our desire of eternall life and saluation hath beene true hath beene vnfained such as shall not misse of saluation in the end Whereas if on the contrary part we neuer yet truely saw our misery by reason of sinne haue euer sleighted Gods ordinances preferred the world our profit and pleasures before the euerlasting saluation of our soules haue made no account of the season and opportunity of grace offered haue neither constantly desired nor for future times sought strength of God against our corruptions know wee that our desires were neuer true and vnfained but such as may be in wicked men that shall misse of saluation in the end When thou commest into thy kingdome The time when As this Penitent Theefe at this time acknowledgeth Christs Deity that hee was Lord and King and desireth as we haue heard before principally mercy for his soule that it might goe well with it in death or after death So now he comes to the time wherein especially he desired to bee remembred of Christ n. when Christ should come into his kingdome Q.d. O Lord now is the time of thy humiliation wherein thou art pleased to vndergoe the punishment for the sinnes of all the elect and to beare the burthen of thy Fathers wrath and all to free thine from the wrath to come I know this price will be payd and this misery thou now sufferest for sinne will be ouer and thou thy selfe againe restored into thy glorious kingdome there to liue and raigne for euer I beseech thee now heare mee against that time Doct. 1 and remember mee in mercy The happinesse of a Christian not to be looked for here but hereafter when thou commest thither Note we hence That the happinesse of a Christian is not to be looked for here but hereafter The fruit of repentance of righteousnesse and of holinesse is not to bee looked for here but hereafter The Christian hath not his happinesse in present possession but in reuersion In hope and expectation are they kept here liuing by faith as the Heyre being not of ripe yeares is not possest of the inheritance but after death they come then to bee possest of that glorious inheritance layd vp for the Saints This doth this Penitent Theefe acknowledge here in this his request to Christ as if he should say O Lord it is not life for a time which cannot be long that I so much stand vpon since death I haue deserued I am willing to dye but it is this I specially desire aboue al the world besides that when this life shall haue an end I may haue a resting place in thy kingdome If in this life onely wee haue hope in Christ 1 Cor. 15.19 wee are of all men most miserable And this the holy Ghost obserueth as an admirable fruit of the admirable faith of the Primitiue Fathers Heb. 11.13 14. who albeit they receiued not the promises but saw them a farre off were perswaded of them and imbraced them and confessed that they were strangers and Pilgrims on earth declaring plainely that they seeke a Country 1 Ioh. 3.2 Now we are the Sonnes of God saith the Apostle But it doth not appeare what we shall be It is true the Lord giues vs now the first fruits of the spirit the earnest of our inheritance which is peace with God and peace in our owne consciences and ioy in the holy Ghost to comfort the hearts of his seruants and to cheare them vp in their pilgrimage But the full fruition of their happinesse is not to be expected here but in heauen This made the Apostle Paul to say Phil. 3.3.13.14 I forgat that which was behinde and reaching forth vnto those things which are before I presse toâ—ard the marke for the price of the high calling of God in Christ Iesus as knowing that the happy recompence of reward was not to bee looked for here but hereafter And the reason is First Reas 1 we know but in part and therefore can beleeue but in part can be sanctified but in part and so cannot be capable of the perfection of our happinesse 1 Cor. 13.9 till all our imperfections be done away and our sanctification
A PATERN OF FREE GRACE OR The exceeding Riches of the Free Grace and Mercy of God in Christ to Believing and Repenting Sinners By the example of that admirable Convert or rather miraculous mirror of Gods wonderful Love and Mercy in saving the Repenting Thief on the Cross Wherein is excellently handled the Doctrine of true Repentance the exceeding Sinfulness of Sin with the desperate danger of final Impenitency with the certainty of Salvation to repenting Sinners by Christ By that Godly and Faithfull Servant of Christ and his Church Samuel Smith Minister of the Gospel and Author of The Great Assize and Davids Repentance Rom. 9.18 He hath mercy on whom he will have mercy and whom he will he hardneth London Printed for John Andrews at the White Lion near Pye-Corner 1658. Courteous Reader BE pleased to take notice that there are five other godly Treatises extant of this pious Authors viz. The Great Assize Davids Repentance Davids blessed Man Moses Prayers And The Practice of Godliness The Christian duty An excellent Book likewise called The Silver Watch-bell Also a most pious and comfortable Treatise entituled The Everlasting Joyes of Heaven or The blessed Life of a Christian in Grace here and in Glory hereafter very seasonable for these times Also an excellent Sermon called Christs first Sermon or the Necessity Duty and Practice of Repentance opened and applied a very godly Book and is but three pence price There are likewise seven other small Books all of them very godly and very comfortable for thy soul One is entituled The Charitable Christian. Another The Plain Mans Path way to Heaven directing ever one how they may be The third The Devils disease or the sin of Pride arraigned and condemned The fourth The dreadful Character of a Drunkard The fifth The Black Book of Conscience or Gods High Court of Justice in the Soul The sixth The Fathers last Blessing The seventh Doomesday at hand All very necessary for these licentious times Each of them being but of two pence price and are to be sold by John Andrews at the White Lion near Pye-Corner THE ADMIRABLE CONVERT Luk. 23. vers 39.40 c. ANd one of the euill doers which were hanged railed on him saying If thou bee Christ saue thy self vs. But the other answering rebuked him saying Doest thou not feare God seeing thou art in the same condemnation We indeed are iustly here for we receiue the due reward of our deeds but this man hath done nothing amisse And he said vnto Iesus Lord remember me when thou comest into thy kingdome And Iesus said vnto him Verily I say vnto thee to day shalt thou be with me in Paradise OF all Doctrines to be preached none more necessarie then the Doctrine of true Repentance which as it is most necessarie to life and saluation as our Sauiour witnesseth saying Luk. 13.5 Except ye repent ye shall all perish So neuer more neglected then in these times wherein too many of Israels Watchmen bend themselues not to serue to the edification of the faith of the Church as to disturbe the peace thereof wherein the malice and policie of Sathan in the purest Churches to corrupt the purity of doctrine hath beene euer seene But to leaue such as wearie themselues and Hearers with knotty questions tending rather to strife then edification therein many times to get a name of profunditie they leade their people rather into a labyrinth then work them to true piety It is the Doctrine of true repentance we haue now in hand and herein of that Admirable Conuert or that Mirror of Gods mercy the Thiefe on the Crosse whose example as it is full of consolation vnto the godly so no one example of Gods mercy in the whole Scripture more abused by wicked and licentious men Before we come to these particulars it will not be amisse that we first cast our eyes vpon the Lord Iesus Christ himselfe who as the Prophet Isaiah saith Isâ— 53.12 was numbred with transgressours And as Saint Luke obserueth in this Chapter Vers 32. There were also two other malefactours led with him to be put to death Verse 33. And when they were come to the place which is called Caluary there they crucified him and the Malefactours c. There were foure kindes of death in vse amongst the Iewes The foure kindes of death in vse among the Iewes as capitall punishments for capitall offences First stoning a kinde of death commonly inflicted vpon Blasphemers Stoning Leuit. 24.14 Deut. 17.7 and Idolaters where the hand of the witnesse was first to be vpon him Secondly Beheading Beheading Thirdly Burning Fourthly Strangling Burning Deu. 21.22 which punishment was afterwards changed by the Romans into crucifying Crucifying Deu. 21.23 which kinde of death was aboue the rest full of paine ignominie and reproach and therefore reserued for grand Malefactours The manner whereof was this The body was to hang on the tree till night and before the Sunne was set the same was to be taken downe and buried This kinde of death was branded with a curse by God himselfe He that is hanged is accursed of God And for the nature of this kind of death without all question it was performed with much torture and paine the Armes being stretched out and fastened vnto the tree with nayles which pierced both hands and feet in which miserable torture and paine the crucified was to remain and abide till death And if it should be inquired why the Iewes did so earnestly vrge Pilate that Christ might be crucified no question it was done in respect of them because this kind of death was the most ignominious bitter and reproachfull such was their malice against Christ And herein something would be obserued concerning 1. The Iewes inflicting 2. Christ suffering 3. The nature of the death crucifying Doct. 1 First of all The malice of the wicked great against Christ and his members in these Iewes we may take notice of the implacable rage and malice that is in wicked and vngodly men against Christ and his members No wilde beast is more sauage and cruell then wicked men are yea and that against the most innocent Here is Christ Iesus himselfe the Obiect Abiect and Subiect of the malice of mercilesse men who thought they could neuer shew cruelty enough vpon Christ Of them it may truly be said Destruction and calamitie are in their wayes and the way of peace they haue not knowne And hence is it that in the Scripture wicked men are resembled vnto Lions Beares Wolues Foxes and Beasts Mat. 7.15 Cant. 2.2 The. 3.2 Pro. 12.10 2. King 8.11 yea such kind of beasts as are of a cruell and deuouring nature yea as Solomon saith The very mercies of the wicked are cruell What a greeting was there betwixt Elisha and Hazael the very sight of Hazael caused the man of God to weepe foreseeing the cruelty that he would exercise vpon the people of Israel Their young men saith
opposite vnto that pure nature of his the more holy iust and righteous God is the more is he displeased with the sinnes of men and his Iustice calls for vengeance vpon transgressours Though the Lord delighteth not in the punishment of men yet he delighteth in his owne Iustice according to which punishment is due It is not euill in God to punish the wicked for the loue of Iustice but euill in the wicked to deserue punishment for the loue of sin Gen. 18.25 for God forbid but that the Iudge of all the world should do right Secondly it is grounded vpon the prouidence of God he suffereth no disorder to be in the whole vniuerse Now sinne is nothing else but a swaruing from order therefore it is brought into order by punishment The inequalitie and disorder that is in sinne being made equall and orderly thus It is equall and orderly that he that will needs taste of the sweetnesse of sinne against the will of God should be constrained to taste of the bitternesse of punishment against his owne will Aquin. Thirdly in regard of the good of Gods Church it is necessarie that God should thus punish sin for otherwise if God did not cut off and restraine offenders in a course of sinning by his iustice men would liue like Beasts Lyons Wolues and Tygers Yea these ravenous Beasts would not make more hauock then wicked men Exo. 14.25 if God had not met with Pharaoh what had become of Israel if God had not met with Haman Hest 7.6 what had become of the Iewes But wee see that wicked men doe not alwayes come to shame for their sins here in this life Obiect It is their greatest punishment not to be punished Nibil est infoelicius foâ—licitate peccantium c. Aug. Secondly wicked men are punished whilest they are spared for what greater punishment then to bee giuen ouer to their owne hearts lusts Thirdly it is a signe that God reserues such for a more fearefull punishment after death Vse 1 Seeing then that shame doth thus accompany sin as an inseparable companion howfoeuer God many times suffereth long This sheweth in the first place the lamentable estate of all wicked and impenitent sinners who lye in sin and wallow in all manner of vngodlinesse their condemnation doth not sleepe Howsoeuer the wicked now are secure and put from them the thoughts of sin the punishment due for the same yet so long as the sinner slands guiltie of sinne before the Lord there is a most certaine expectation of iudgement Indeed such is that euill disposition in the heart of man that as Solomon saith Because sentence against an euill worke is not presently executed Eccl. 8.11 therefore the heart of the Sons of men is fully set in them to doe euill But what followeth ver 12. though a sinner doe euill an hundred times and his dayes be prolonged c. it shall not be well with the wicked And againe Woe to the wicked Esa 3.11 it shall bee ill with him for the reward of his hands shall bee giuen him There is nothing more certaine then punishment to the sinner Secondly this may bee a loud call vnto vs all vnto repentance for those former sinnes we haue committed Sithence sin is so displeasing vnto God and draws after it such a tayle of iudgments And that wee take notice of his patience and long-suffering towards vs who hath spared vs so long a time Indeed if sinne were an indifferent thing with God that he were neither pleased nor displeased with vs for the same then to repent or not to repent were a thing likewise indifferent But sithence sinne brings with it shame and punishment it is time for vs to looke about vs and let vs take heede of securitie and labour to please God with reuerence and feare Rom. 12.29 For our God is a consuming fire Thirdly as this may terrifie all wicked and vngodly men to consider the most vndoubted certaintie of Gods wrath and vengeance against sin so it may minister matter of comfort vnto the godly for their reward is likewise with the Lord and their recompence with their God For can the Lord be more iâ—alous of his iustice then hee is of his mercy will hee pay tribulation and anguish to euery soul that doth euil and shall the labours of his servants in his seruice be in vaine it is farre from the iudge of all the world to doe vniustly Say ye saith the Lord by his Prophet to the righteous Esay 3.10 it shall be well with him for they shall eate the fruit of their doings The consideration of this comforted Paul ouer all his troubles I haue fought a good fight I haue finished the course henceforth there is layd vp for mee a crowne of righteousnesse 2 Tim. 4.7.8 which Christ the righteous Iudge shall giue mee in that day and not to me onely c. Let vs then rest vpon the gratious promises of our God being assured that couenant he hath made with his is surer then the couenant with day and night of the Sun and of the Moone he is Yea and Amen in all his promises as iealous of his Truth with his seruants as of his iustice with the wicked Rayled on him Text. We haue heard before how the sinne of this Malefactor hath brought vpon him shame His behauiour and God in his iustice hath now ouertaken him in a course of sinning and brought vpon him his deserued punishment his sinfull wretched life hath now a miserable and cursed death We are now to come to his behauiour at the time of his death He railed on Christ. First the Euangelist obserueth how this Impenitent at this time of his death fell to raile vpon Christ He is so farre from being humbled in the sense of his sinne or in any penitent maner to make confession of the same consideting that now he was from a temporall to come before an eternall Iudge and from the condemnation of the one to passe vnder the condemnation of the other as that he groweth worse by his punishment and becomes more desperatly sinful He railed on Christ Note hence That when the Lord shall ouertake the wicked with his iudgements Doct. 1 Afflictions make the wicked worse which might bring them to the sense of their sinne and repentance for the same as we shall see heereafter in the Penitent they doe but make the wicked worse Doth this wretched and miserable man now that the Lords hand is vpon him come to see his sinnes and bewaile his former sinfull course confessing and crying downe his owne abominations intreating for mercy at Gods hand in the pardon of the same surely no But his heart is more obstinate Rom. 1.5 and his conscience more hardned and becoms seared as it were with a hot-yron hee hath now a heart that cannot repent but becomes more desperately Gen. 15.16 wretched and sinfull Mat
ayre hindering and restraining them but the nearer they come to their place the earth the swifter they moue So sinne moues slowly at the first by reason it is restrained by feare or shame but the nearer it brings the sinner to the graue or to hell the swifter it moues and the more hardly restrained it comes with such a violent swinge it is hardly staid as heere in this man who was most wicked when hee was nearest his end This truth may further be cleared by diuers examples in the booke of God not only in the wicked but also in the godly themselues who haue made a fearefull progresse in sin when once they began to fall from God thus was it with Eua when Sathan had once preuailed with her Gen. 3. to lend an care vnto his charmes First she saw the fruite and set open her eyes the casements of her soule by the which the deuill wound himselfe into her heart Secondly she desired Thirdly tooke of it Fourthly she eate thereof Still the further the worse Thus was it with Cain Pharaoh Saul Iudas c. If we examine their sinnes and fallings away from God wee shall sinde that all was not vpon a suddaine neither did Sathan set vpon them with his noysom temptations all at the first But brought them on by degrees according to that of the Prophet Ier. 9.3 they bend their tongs like their bow to lyes but they are not valiant for the truth vpon the earth for they proceed from euill to euill and they know not me saith the Lord. Againe the Lord complaining of his people that they made not the right vse of their afflictions saith Why should ye bee stricken any more Esay 1.5 ye will revolt more and more Yea this is true not only in the wicked but euen in the godly themselues as wee may see in Ionas the Lords Prophet Ionas 1. In Dauid who fell from one sin to another and the last the worst Mot. 26.70 Of Peter that from a bare deniall of Christ fell to curse and to sweare that hee knew not Christ Besides I dare say that he is but a titular Christian that finds not this truth in some degree or other by wofull experience in himselfe And this thing so comes to passe First Reas 1 in regard of Sathan who doth commonly so fortifie what hold soeuer hee winneth to himselfe that whensoeuer he findeth the heart of a sinner swept and garnished Luk 11. by euill thoughts and sinfull imaginations fit to entertaine Sathan Sathan will then bring with him seauen spirits worse then himselfe and these will enter in and dwell there and so the later end of that man will be worse then the first Secondly in regard of sin it selfe the which will fret daily moâ—e and more as the Apostle saith as doth a Canker 2 Pet. 2.17 which we see infecteth one member after another vntill at last it hath won the whole body our Sauiour compareth it to a peece of leven which is of a diffusing nature that will sower the whole lump so is it with sin when it shall once be entertained it is like a shamelesse Guest it will grow impudent and will not easily be shaken off Thirdly in regard of the sinner himselfe who hauing often made shipwrack of faith and of a good conscience the mouth of conscience at last comes to bee stopped that the sinner runs on in sin without controlement It is the mercy of God vnto his people that whensoeuer they sin against him they may haue a monitor within them that will giue them no peace in sin That sin becomes not sweete in their mouths as Iob speaketh of the wicked But when a man shall relish sin and goe on in a licencious course without check of conscience or any controlement such a one is not far from distruction And last of all in regard of God himselfe who being often and still and againe prouoked through the contempt of grace offered and through obstinacy willfulnesse in sinning is prouoked at last to cast off the sinner and to striue no more with him This was the iudgment the Lord threatned against the sinful world in the days of Noah My spirit shal no more strine with mans spirit Gen 6. Of all the iudgmeÌ„ts the most fearfulest wheÌ„ the Lord shal cast of a sinner his care lay the raines in the neck like a father whose son hath run riot loÌ„g by no means wil be reclaimed This is a sure fore-runner of distruction O then happy and thrice happy is he that sinneth least next he that returneth home soonest but most wofull is the â—state of him that comes once to be hardned in sinne that with Ieroboam hath sold himselfe to worke wickednesse in the sight of the Lord. Seeing then that wee see thus the cursed nature of sinne Vse 1 and the miserable condition of the wicked that when they begin once to fall away from God they haue no stay of themselues but proceed from euill to worse and from one degree of sinne vnto another vntill at last there be no remedie Oh how may this awaken euery wicked and vngodly man and woman to consider that when a man beginneth once to leaue God God leaueth him and when God once forsaketh a man the deuill takes possession of the heart of such a one This appeares in Cain Pharaoh Saul Iudas c. if we should trace these mens fallings off from God step by steppe wee shall see from what small beginnings sinne tooke root in them and being so entertained increased in them daily more and more God more and more forsaking them their corruptions daily more and more increasing and at last breaking out into open rebellion against God and open desperation against their owne souls Oh the misery of a sinner thus forsaken of God! Oh the misery of that soule that once comes to bee remorslesse in sinne Poore soules these are in misery and see it not are vnder Gods wrath and regard it not Lay before these their misery in regard of sinne beseech them with teares exhort them by the tender mercies of God threaten against them the iudgements of the Law offer vnto them the promises of the Gospell intreat them by the death of Christ and the warmest bloud that issued from his blessed side All these things wil no way affect them nor any whit moue them but as Iob speaketh of the Leuinthaâ— His heart is harder then the neather milstone that is the state of those whom God hath once left to hardnesse of heart and giuen vp to reprobatc sense whose heart doth not quake and tremble to consider these things Secondly the consideration hereof should admonish euery man and euery woman and euery mothers childe amongst vs to take heed of sinne and to dread it as we would dread a Serpent or a Cockatrice and that in regard of the deceitfulnesse of sinne which if it haue any entertainment it will waite on
this the Lord doth To magnifie his owne mercy Resp and to endeare his helpe and releefe to his people when there is none else to deliuer I create comfort saith the Lord by his Prophet As all things were created of nothing so when there is no seeing ground of comfort God createth it out of nothing that his grace may bee the better wellcome to his afflicted children Which should teach vs Vse 1 to make the Lord our friend who is our strong helpe who will not break the brused reede nor quench the smoking flax Whose nature is to pitty men in misery hath promised to bee with his seruants in six troubles and in seauen Heb. 13. and never to leaue them nor forsake thē Secondly this may be a ground of patience vnto vs when miseries are vpon vs Though our miseries are vpon vs as the Aramites yet as Elisha said there are more with vs then against vs. Vpon him therefore let vs labour to fasten all our hope and then notwithstanding our miseries wee shall sinde comfort and let vs know that it were ill for vs that we had no iudgements except it were so well with vs to deserue none VERSE 39. If thou bee Christ saue thy selfe and vs Text. THIS Theefe was not acquainted with the nature of Christs Kingdome In what manner which was not earthly as hee thought but spirituall he thought that Christ had spoken blasphemy because he had called himselfe the Son of God yea and as he conceiued all those miracles that Christ had wrought were not wrought by his owne power but by that power of the deuill And because he did not deliuer himselfe from the Crosse hee concluded that he could not bee the Son of God But that could Christ haue done at this time but hee would not because his time was now come to suffer So that if Christ had now come downe from the Crosse it would not haue proued him so much to bee the Son of God as being dead and buried to raise himselfe from the dead For he was declared mighitly to bee the Son of God by his resurrection from the dead it was a more glorious worke to raise vp Lazarus from the dead then if Christ had restored him to health being but sick on his bed So in Christ it was a more glorious work to raise vp himself from th◠graue then if hee had saued himself aliue being on the Crosse But yet notwithstanding all his diuine preaching and glorious miracles that Christ wrought by the which hee declared himselfe mightily to bee the Son of God this impenitēt wretch ouerlooks them all and calleth the truth of God into question Calling the truth into question If thou be Christ where wee haue first of all to obserue How great and how dangerous the sin of infidelity is Doct. 1 Infidelity a dangerous sin it ouerlooks all the grounds of a mans comfort such as are Gods power wisdom goodnesse mercy c. and calls them all into question No doubt this man had heard of the same of Christ of those glorious miracles that he had wrought the same of Christ went far and neere he could not be ignorant that he was reputed the Sonne of God for so saith he to Christ If thou be the Sonne of God And yet notwithstanding all these his heart is shut vp in vnbeleefe by which meanes the way that leadeth vnto life and saluation through faith in Christ through his infidelitie is barred vp against him This was the sinne of our first parents albeit God had said Gen. 3.3 Ye shall not eate thereof neither shall ye touth it lest yee dye As the woman confessed to Sathan yet for want of faith to beleeue the truth of Gods word they eate the forbidden fruite and so brought Gods wrath vpon them and their posteritie This was the sinne of the Israelites who albeit they had experience of Gods power and might in bringing them out of Egypt and that miraculous deliuerance shewed them from the crueltie of Pharaoh and that through the Red-sea yet vpon euery light occasion called they still Gods loue power goodnesse and mercy into question as if they had no experience at any time of the same Thus then they murmure in the wildernesse Numb 11.18.19 Psal 78.19.20 when they wanted meate Can God prepare a table in the wildernesse Can he prepare flash for his people Howsoeuer this people were guiltie of many sinnes yet this this sinne of Infidelitie was that sinne that in so speciall a manner prouoked the Lord to wrath against them for so saith the Text Psa 78.21 Therefore the Lord heard and was angry and the fire was kindled in Iacob and also wrath came vpon Israel But what might be the reason thereof Because they beleeued not in God Vers 12. and trusted not in his helpe And albeit the Lord sware vnto their Fathers that he would giue vnto them the Land of Canaan Deut. 1.8 yet of all those that came out of the land of Egypt and had seene his miracles vpon Pharaoh and his people there did not one of them aboue the age of twenty yeares come into that good Land What might be the cause Surely they stood guiltie before the Lord of many sinnes such as were their idolatry whoredome c. but aboue all other that which the Lord was most of all displeased at was their Infidelity for so saith the holy Ghost Heb. 3.19 They could not enter in because of vnbeleefe This appeares likewise in the example of that Prince in Samaria that would not beleeue the Prophet touching the great plentie which he prophesied should be in Samaria 2. Kin. 7.1 that a measure of fine floure should be sold for a shekel in the gate of Samaria His infidelitie did not onely depriue him of the fruition of the plenty but was punished with the losse of his life For the people trode him in the the gate and he dyed 2 King 7.20 Another memorable example hereof we haue recorded by the Euangelist Mark 6.5 That when our Sauiour came to the City of Nazareth there to preach and to shew his power the Text saith Hee could do no great works there Vers 6. and what might be the reason Mat. 13.58 Because of their vnbeleefe The Infidelity and vnbeleefe that was amongst them did after a sort binde the hands of our blessed Sauiour that he could not do the good he desired amongst them This doctrine might bee further insisted vpon by the examples of Gods iudgements vpon his owne children as the Israelites who for this sinne were broken off Rom. 11.20 Of Zachary that doubting of the Lords promise by his Angell that Elizabeth his wife should beare him a Sonne Luk. 1.20 was for this sinne of his smitten dumbe By all which testimonies and examples it is most cleare how hainous this sinne of Infidelity is And it must needs be so First Reas 1
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. 47. 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 Epees 1.5 Hee hath predestinated vs to bee adopted through Iesus Christ in himselfe 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 ownesoules 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 from him alone proceedeth what will what power Obedience 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 Finally the gift and grace of perseuerance to hold out in our Christian race vnto the end Perseuerance 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 First Reas 1 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 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 This serues first of all to humble vs in the sense of our owne spirituall pouerty and misery Vse 1 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 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 2. Tim. 2.25 Prouing if at any time God will giue such repentance vnto life 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 out 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 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 the other Thiefe reproacheth him yet in the middest of them all here is one that will take his death on it that Christ dyed an Innocent Note we hence That in all ages and from time to time In all ages God hath had some witnesses of his truth God hath had some that haue giuen testimonie vnto his truth At all times hee hath had some to defend him and cleare his innocency in times of the horest persecution some that sticke fast to the truth when others denie him No doubt this could not but be a corrafiue at the very heart of the high Priest and Elders and people that pursued Christ to this death to haue this man thus to acknowledge Christ For it is commonly a matter of great weight whereon one taketh his death So in rebuking exhorting admonishing or any other dutie when one vrgeth it dying it leaues the greater impression behinde it The brethren of Ioseph can pleade this to their brother Gen. 50.16 Thy father say they commanded a little before his death that thou shouldest forgiue the trespasse of thy brethren Here wee haue the last words of a dying man now leauing the world and going to giue vp his last account and behold this is the testimonie he giues of Christ This man hath done nothing amisse When Gods truth hath beene most of all oppugned and resisted God hath had at all times some witnesses of his truth When Antichrist should most of all flourish I will giue power saith the Lord vnto my two witnesses c. Reu. 11.3 Let Ieremy be cast into the dungeoÌ„ Ie. 38.8 the Lord hath a Ebedmelech to plead his cause to the King and to be a meanes of his deliuery If the Scribes and Pharisees go about to condemne Christ Nichodemus will pleade his cause whatsoeuer come of it Let Christ be mocked and derided of all yet this poore Penitent confesseth him to be the Lord of life Luk. 23.50 and will take his death vpon it that Christ dyeth an Innocent Yea when they sat in councell to condemne Christ there is in the company one Ioseph a good man and a iust That consented not vnto his death When Christ was risen againe from the dead he appeares to the two Disciples that went from Ierusalem to Emaus that they might giue testimonie of the truth of the same So are Mary Magdalene Luk. 24. and Mary the mother of Ioses made witnesses likewise of the truth thereof And for the further clearing of this truth the Apostle Paul saith 1. Cor. 15.6 Hee was seene of moe then fiue hundred brethren at once The Reasons are First Reas 1 the Lord will haue wisedome to bee iustified of her children though others regard it not and his truth to flourish and to remaine to posterities 1 Pet. 1.24 All flesh saith the Apostle is grasse and the glory of man as the flowre of the field The grasse withereth the flower fadeth away but the Word of the Lord endureth for euer Secondly he it is that hath the hearts of all men in his hand to turne them at his pleasure and can when it pleaseth him make of a persecuting Saul Acts 9.15 a preaching Paul and appoint him to bee a witnesse of his truth to beare his Name vnto the Gentiles that had beene a persecuter of the same yea as Christ saith Luk. 19.40 If these should hold their peace the stones would crie But why should Christ make choice of such meane witnesses to giue testimonie to him and his truth Quest For two respects Answ First Why Christ chuseth such weake witnesses to giue testimony to him and his truth that he might haue the glory of the worke who commonly chuseth the weake and foolish things of the world to confound the wise and the mightie putting this treasure in earthen vessels that the power might be in God and not in men Secondly that there might appeare a cleare difference betwixt the kingdome of Christ and the kingdome of Antichrist The kingdome of Christ doth not stand in need of humane power of earthly and carnall props to leane vpon but is supported with Gods almighty power which watcheth ouer it continually Whereas the kingdome of Antichrist must haue all the wit and policie of man to support it Equiuocation deuilish plots and practices such as are Gun powder Treasons murthering of kings c. or else it could neuer sland This lets vs see the wonderfull care God hath of his Church and truth Vse 1 that albeit they are both opposed by many and mightle enemies yet hee is euer mindfull of his couenant and oath that he made to a thousand generationâ— Yea when Popery most of all preuailed what Instruments hath God stiried vp in all places in Spaine Germany Grance Bohâ—mia England c. to oppose that Antichristian pride As also to teach vs that when we shall see the Church of God in her wane and the beautie glory thereof eclipsed and ouershadowed to rest vpon this that God can neuer want instruments of the Churches deliuerie he can make their enemies their friends as here hee opened the mouth of this Thiefe to giue testimonie vnto Christ As in the time of the Prophet Elias the Lord had seuen thousand that neuer bowed the knee vnto Baal Hee can neuer want mouthes to confesse him that out of the mouthes of very babes sucklings ordaineth such strength to perfect his owne praise Hitherto of his speech to his Fellow and therein of the three first testimonies of the truth of his Repentance and conuersion vnto God VERSE 42. And he said vnto Iesus Text. Lord remember me when thou comest into thy kingdome FRom his speech to his fellow rebuking him and iustifying the Lord Iesus he comes now to direct his suite to Christ Lord remember me c. It was a temporall deliuerance and corporall life the blasphemous Thiefe desired Saue thy self and vs and because hee iudged Christ to be Man onely and not God and so not able to giue this therefore he blasphemed him But the Penitent Thiefe that liues by faith and not by sence beholds Christs glorious power euen in this low degree of his humiliation and through faith raiseth vp himselfe to the hope of a better life Not regarding so much a temporall life or corporall deliuerance so that it might go well with his soule in death and therefore prayeth Lord remember me c. And herein as before he manifesteth likewise the admirable fruite of his faith and repentance whether wee consider the condition of the person of this Supplicant or petitioner or of Christ himselfe to whom hee sues for mercy First if we consider the Supplicant or petitioner himselfe a man not trained vp in the Schoole of Christ but rather in a denne of Theeues a man giuen vnto all manner of Rapine like a rauenous beast vpon the prey liuing by cutting of throats theft and the bloud of men for such a
but fareth the better euery day for their sake They are they that with Moses and Aaron are euer and anon readie to stand in the gap to turne away the Lords wrathfull indignation against a Land and people Thus much for the generall Instruction Lord remember me when thou commest c. Text. The next thing we are to obserue is the Prayer it selfe Lord remember me c. Though faith which is the life of the soule be hidden in it selfe yet it is perceiued by the fruites thereof As we see the naturall life is a secret in nature yet perceiued by the Symptomes of life such as are motion breathing c. And as the sappe in the root is secret yet perceiued by the blossomes and fruite that the same sends forth Euen so is that spirituall life in the soule made manifest by the blessed fruites and effects thereof such as are affiance in God prayer c. Now the faith of this Penitent is admirable in two respects The faith of the Penitent admirable in two respects First in respect of the things beleeued Secondly in respect of the circumstances thereunto belonging which makes the same so much the more admirable The things he professeth here to beleeue touching Christ are 1 That he is a Lord. 2 That he is a King howbeit that his kingdome be not of this world but spirituall in the hearts of men Secondly the circumstances thereto belonging serue much to commend the excellency thereof First In respect of the Petitioner in respect of the Petitioner such a one that had not beene brought vp in the schoole of Christ but rather in a den of theenes hauing none to instruct him hauing not heard Christs heauenly doctrine nor seene those glorious miracles that hee wrought and yet notwithstanding to acknowledge him thus to be a Lord and a King this serues greatly for the commendations of his faith Secondly In respect of the Petitioned in respect of the Petitioned and that is Christ now at this time so much abased despised forsaken yea of his owne Disciples themselues Now there is no healing of the sicke no giuing sight to the blinde no raising vp of the dead At this time I say to acknowledge Christs Deity and to seeke at his hands for a kingdome must needs shew his faith to be admirable Lord The first title that hee here assigneth vnto Christ is Christ a Lord two wayes he calleth him Lord. Now Christ is a Lord 1 In himselfe 2 In his relation to vs. First In himself Ioh. 1.3 Heb. 1.3 in himselfe and so is hee Lord ouer all blessed for euer Both in respect that he giueth essence and being vnto all things sustaining all things by his Almighty power As also for that he is the Soueraigne Lord of all Luke 2.11 Acts 10.36 and therefore called Lord of the Angels much more of all other inferiour creatures Yea the title of Soueraigntie to be called Lord is so proper vnto Christ as that many times in the Scriptures he is called by no other name As that of the Apostle Saint Paul 1 Cor. 6.14 1 Cor. 12.3 God hath raised vp the Lord and no man can say that Iesus is the Lord but by the holy Ghost and againe 1 Cor. 8.6 Vnto vs there is but one God which is the Father in whom are all things and one Lord Iesus Christ Yea this is that title which Christ doth assume and take vnto himselfe as a proper name by the which he will be knowne of vs. Ye call me Lord and Master Ioh. 13.13 and ye say well I am so Now this title of Lord doth most truely and properly belong vnto him Christ Lord in himselfe in foure respects because he is Lord indeed and that in foure respects First by right of creation in that he made vs of nothing when we had no being For all things were made by him Ioh. 1.3 Col. 1.15 and without him was made nothing that was made Secondly Heb. 1.2 by right of inheritance for he is made Heyre of all things Thirdly by right of dominion or Lordship in regard of that power rule and dominion hee hath ouer all things of whom we hold all things wee haue and inioy bodies soules goods and all and that but in Capite and onely durante beneplacito so long as he shall please And lastly in regard hee hath no partners with him in his dominion 1 Cor. 12.5 Though there be differences of administrations yet there is but one Lord and it is hee that is sole Monarch and onely Potentate ouer the whole earth and is therefore called King of Kings 1 Tim. 6.15 and Lord of Lords Secondly In his relation to vs foure wayes as he is Lord in himselfe so is hee also in his relation to vs and that foure wayes First by right of redemption for it is he that hath ransomed vs out of the hands of Sathan and power of hell to whom wee were once in bondage Now hee redeernes vs with his bloud and payes that matchlesse price for vs and thereby makes vs his owne We were not redeemed saith the Apostle with corruptible things 1 Pet. 1.18 19. as Siluer and Gold but with the pretious bloud of Christ Secondly in respect of that spirituall marriage that is betwixt Christ and euery faithfull soule For the Lord hath coupled vs vnto himselfe in holy wedlocke I will marry thee vnto me for euer Hos 2.19 yea I will marry theâ— vnto mee in righteousnesse in iudgement and in mercy and in compassion And againe Eph. 5.23 As the Husband is the Wines head so Christ is the head of the Church Thirdly in the right of conseruation by whom we are kept and maintained Heb. 1.3 Sustaining all things by his mighty power For as he hath redeemed vs out of the power of Sathan he leaues vs not without any further care but still watcheth ouer vs for good for if the wings of his speciall prouidence were not spred ouer vs and mercy compassed vs about wee had not liued to this present hour but our bodies long ere this had beene in the graue and our soules in hell And last of all because all the elect of God are a chosen generation giuen him of God the Father ouer whom bee should rule and therefore called his peculiar people cast vpon him onely to bee cared for So then consider we Christ as a Redeemer as a Husband as hee that hath vndertaken for vs and his Church likewise as his peculiar people cast vpon him by good right must Christ needs be Lord. But how can Christ be such a Lord Obiect seeing he is so often called in the Scriptures Phil. 2.7 by the name of a Seruant He tooke vpon him the forme of a Seruant Christ is to be considered as a Mediator Answ and so is he in a speciall manner Esa 37.35 a Seruant vnto his Father because he faithfully serued
him therein being first sent of God and therein became obedient vnto his Father in all things Yet this doth no whit derogate from Christs dignitie who still remained a Lord in himselfe and Lord ouer vs his redeemed ones The vses arising hence are these First Vse 1 if Christ be such a Lord in himselfe and such a Lord ouer vs we are taught to esteeme of him accordingly and to yeeld vp all holy obedience vnto him Doth not the Lord require it vpon this very ground Mal. 1.6 If I be a Lord where is my feare Luke 6.46 And againe Why call ye me Lord and doe not the things I command you And because an hypocrite may yeeld Christ this homage in words to cry Lord Lord Mat. 7.21 we must by our deeds yeeld vp our selues as seruants to obey him in all righteousnesse Secondly wee must labour to be acquainted with the will of our Lord for otherwise we can neuer performe any acceptable obedience vnto him Our good meanings will not goe for payment with him such seruice can neuer please him Pro. 19.2 for without knowledge the minde is not good Thirdly the consideration of this that Christ is our Lord should worke our hearts to contentation in all estates and conditions of life whatsoeuer whether weale or woe prosperity or aduersitie It was a godly resolution of old Eli when he heard of that strange iudgement the Lord would bring vpon his house 1 Sam. 2.18 It is the Lord let him doe as it pleaseth him He kisseth the rod like a good natured childe and submitteth himselfe to the Lords sharpest corrections without repining And this was Dauids case when the Lords hand lay heauy vpon him I became dumbe Psal â—9 and opened not my mouth because it was thy doing And so the Church in great affliction and distresse It is the Lords mercy that wee are not consumed Lam. 3.40 Iob 1. vlt. because his compassions faile not And last of all we are taught to depend vpon him for food rayment and all things necessary that is our Lord and hath vndertaken for vs Children can doe this hauing earthly fathers and seruants can doe this that haue earthly Masters and Lords ouer them Why then should not Gods people doe this with hope and boldnesse especially seeing he hath commanded vs to cast all our care vpon him Gen. 17.1 being God alsufficient Text. Thy Kingdome Secondly as he acknowledgeth Christ to be a Lord yea the Soueraigne Lord of all so doth he likewise acknowledge him to be a King yet so as that his kingdome is not of this world Lord remember me when c. This regall and Kingly office of Christ Christ is a King is clearely manifested throughout the whole Scripture I haue set my King vpon my holy mountaine Psal 2.6 Christ taketh this honour vnto himselfe Mat. 28.18 Esay 9 7. All power saith he is giuen me in heauen and earth And againe he hath vpon his garment and vpon his thigh a name written The King of Kings Reu. 19.16 Luk. 1.33 Dan. 2.44 Dan. 7 1â— 1 Cor. 15.24 and Lord of Lords Thus the Euangelist Saint Luke Hee shall raigne ouer the house of Iacob for euer and of his kingdome shall bee no end Againe that this kingdome of Christ is not of this world otherwise then in the hearts of men but it is a spirituall and celestiall kingdome so Christ Ioh. 18.36 Rom. 3. Ioh. 6.15 My kingdome is not of this world though he were Heyre apparent vnto the Crowne and kingdome of Israel being the seed of Dauid Luke 12.13 yet hee withdrew himselfe when the people sought to make him King and refused to determine cases of Inheritances betwixt brethren Now there are many things peculiar vnto Christ The things peculiar vnto Christ and his kingdome wherein hee excels all the Kings of the earth First in regard of the excellency of his person other Kings are the sonnes of mortall men Christ is the Sonne of the euerliuing God Secondly in respect of the extent of his Kingdome hee is that vniuersall Monarch King of Kings Reu. 19.16 Psal 2.8 from the ends of the earth Aske of mee and I will giue thee the heathen for thine inheritance and the vtmost parts of the earth for thy possession Alexander neuer saw many parts of the world much lesse subdued them but Christ is King ouer all Acts 10. Col. 2.9 yea hee raigneth and ruleth ouer Angels principalities and powers Thirdly in respect of those victorious conquests that are made by Christ he hath the preheminence of all Princes he hath conquered sinne death hell Col. 2.15 Sathan and hath spoyled Principalities and powers And last of all in regard of the perpetuitie of Christs Kingdome 1 Tim. 1.17 His Kingdome shall haue no end Other Kings and Kingdomes haue their periods and determination but thus is it not with this King and Kingdome for hee is The King eternall immortall inuisible and onely wise God Now the vses are First of all Vse 1 seeing Christ is our King we are taught with Iob to acquaint our selues with God and with the statute lawes of his kingdome Subiects must not be ignorant of the Princes lawes To plead ignorance will not purchase immunitie from punishment if men offend against the lawes of the kingdome All Gods people must be acquainted with Gods will reuealed in his Word Mat. 28.20 Heb. 12.25 Teaching them to obserue all things whatsoeuer I command you See that ye despise not him that speaketh for if they escaped not which refused him that spake on earth much more shall we not escape if wee turne away from him that speaketh from heauen Secondly seeing Christ is our King and we are his Subiects we we are taught to carry our selues accordingly Christs Subiects must differ in manners from all other Nations and people in the world they are a Royall generation a peculiar people vnto the Lord and therefore are to shew forth the power of him that hath thus called vs out of darkenesse into the maruellous light And herein to approue our selues for his Subiects and People by our holy conuersation in the world He hath chosen vs Eph. 1.4 that we should be holy and without blame before him in loue Thirdly The meanes to inlarge Christs kingdome we are to labour by all meanes possible for the comming of Christs Kingdome that is for the inlargement thereof in the world in the hearts and consciences of men Christs kingdome of power Christs kingdome of grace and his kingdome of glory Now the meanes are either Externall or Internall The Externall meanes for the inlarging of Christs kingdome Externall are 1 The Word 2 The Sacraments 3 Discipline The Word is the Scepter of Christs kingdome The Sacraments are the Churches magnacharta confirming the Couenants betwixt Christ and his people And Discipline is the due execution of Christs lawes for the incouragement
leaue the world and to go to giue vp his last account vnto God for all the things he had done in his bodie 2. Cor. 5.10 whether they were good or euill he commends his soule vnto God in prayer and therein shewes an excellent fruite of his faith And in praier presenteth Christ vnto him vnder such names and titles as may strengthen his faith and minister vnto him a comfortable expectation to be heard and answered in those things he prayeth for Now the onely thing he desireth at this time is that since he must now leaue the world to go to a place of an euerlasting abode where he must heare that hee neuer heard and must euer heare where he must see that he neuer saw which hee must euer see and feele that hee neuer felt which hee must euer seele that Christ whose power he acknowledgeth to be all-sufficient being Lord and King of heauen and earth would now in mercy remember him Note hence That wee must so consider of God in prayer Doct. In prayer wee must see God alsufficient in those things wee aske of him as that we may see him to bee God all-sufficient in those things we desire of him It was mercy for his soule after death that was the thing this Penitent so much desired And so that it might go well with it hee neuer seeks at Christs hands any corporall or temporall deliuerance as his fellow the Impenitent Thiefe doth But this O this is the thing that hee principally doth desire aboue all things in the world that Christ would in mercy remember him when hee came into his kingdome And to the end hee may haue hope in death and that this his request may be gratiously heard and answered by Christ Gen. 17.1 hee beholdeth Christ at this time to be God all-sufficient euery way able to grant his desire he seeth and acknowledgeth him to haue all the power in heauen and earth able to giue saluation at last And thus whatsoeuer our requests are that wee put vp vnto God it is an excellent thing so to conceiue of God and such his glorious attributes as his power wisedome truth loue mercy iustice c. as that we may still behold him as God all-sufficient in those things wee seeke of him An excellent example whereof we haue in the seruant of Abraham Gen. 34.12 who being sent by his Master to prouide a wife for his sonne Isaac goeth first vnto God in prayer to prosper him therein And in prayer presenteth God vnto him according to his couenant and promise hee had made with his Master Abraham O Ichouah thou God of my Master Abraham I pray thee send me good speede this day and shew kindenesse vnto my master Abraham This we may obserue likewise to haue beene in the Apostle Paul in diuers and sundry prayers of his that he made vnto God as when he exhorted the Romans to patience and consolation Hee prayes that the same gifts and graces may be bestowed vpon them and in prayer sets God before his eyes as God al-sufficient in those particular things Rom. 15.4.5 Now the God of patience and consolation grant you to be like minded one towards another Againe the same Apostle in the same Chapter cals him the God of hope Vers 13. The God of hope fill you with all ioy c. We may see this in the Prophet Dauid who when he was to pray against the enemies of the Church beholdeth God to bee al-sufficient to take vengeance vpon them Psal 94.1 O Lord God to whom vengeance belongeth thou God to whom vengeance belongeth shew thy selfe Thus the Church when they heard that Peter was cast into prison goe presently vnto God in prayer and therein strengthen themselues in the consideration of Gods power This being an act wherein the same might be made manifest in Peters deliuery Lord thou art a God who hast made heauen and earth the Sea and all that in them is c. So the Apostle Saint Paul exhorting the Corinthians to mutuall peace liue in peace saith he and the God of peace and loue bee with you We may see this in all the Apostles at such times as they made choyce of one in the rome and place of Iudas They pray that God would direct them therein Acts 1.24 Thou God which knowest the hearts of all men shew which of these two thou hast chosen The reasons are First Reas 1 this is to pray in iudgement which is required of euery one that would make an effectuall prayer vnto God Pro. 15.8 The sacrifices of the wicked are abhomination vnto the Lord but the prayer of the righteous is his delight And this is indeed to glorifie God in his attributes who delighteth in his seruants that can make a right vse of them Secondly this is an excellent prop for the faith of Gods people to leane vpon When men seeke of those that are euery way furnished to supply their wants it is no small incouragement vnto them to bee earnest in their suits vnto them Now all fulnesse and sufficiency is in God What thing doe we stand in need of wherein there is not an al-sufficiency in him How many distinct acts of his wisedome power goodnesse mercy iustice c. hath he left vs examples of in his Word and all to support our weake faith when we pray vnto him Thirdly the due consideration hereof makes a beleeuer more earnest and affectionate in prayer which is a thing wherein the Lord takes much delight This put life in the sute of the poore Cananite Mat. 15. who will not bee sayd nay at Christs hands albeit shee had neuer so many discouragements by Christ himselfe at the first and afterwards by his Disciples Shee saw Christs al-sufficiency that hee was able to helpe Nothing doth better stablish and settle the heart of the childe of God against doubtings and fears and worke feruency integrity and confidence all which are most requisite in prayer then the due consideration of this that God is all in all in the very thing it selfe we seeke vnto him for This serues first of all to condemne that horrible practice of the Church of Rome Vse 1 who nozell vp the people in all manner of ignorance how is it possible that such a one should make an effectuall prayer vnto God Surely where men are ignorant of the nature of God and of his principall attributes such as are his power wisedome truth iustice mercy c. which those must needs bee that are acquainted with his Word such can neuer make an effectuall prayer vnto God Secondly this may also serue for our instruction that as wee desire to pray effectually as wee are to take notice of our owne misery and present necessity so withall to behold in God his alsufficiency and such speciall attributes of his we stand most of all in need of Art thou in misery and distresse conceiue of God in thy prayers as a mercifull
shall bee perfected 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 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 of a Christian is not to be looked for here Vse 1 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 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 When thou commest into thy kingdome Text. 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 remporall punishment but suffereth with Christ And herein will teach vs That release from temporall afflictions doth not alwayes follow true repentance Doct. 2 Release from temporall afflictions doth not al wayes follow true repentāce 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 And thus dealt the Lord with the Church of Corinth for their want of their godly preparation in comming to the Lords Table the Apostle tels them 1 Cor. 11.30 For this cause some are sicke and some are weake and some are fallen asleepe And it must needs be thus First Reas 1 the Lord though he do pardon the sinnes of his children doth oftentimes chastice them afterwards for the same that hereby he may preuent the like sinnes in time to come and by the bitternesse of affliction may moue them to hate those sinnes which otherwise vnto their corrupt nature would haue beene sweet and pleasant And this no doubt was one reason wherefore the Lord layed his corrections so sharply vpon Dauid Hezekiah Manasses c. that they might for future times keepe the better watch ouer their owne hearts and ouer their owne wayes since sinne brings with it more bitternesse at last then sweetnesse at first and herein preuents more heauie iudgements which otherwise they would draw vpon themselues Secondly as in respect of the godly themselues when they sin against God God will visit their iniquities with the rod and their sinnes with scourges so also in respect of others the Lord will make them exemplarie vnto others to terrifie them from sinning against him How many in the world haue receiued incouragement to commit sinne by Dauids example Noah Peter c. and yet the Lord did sharply and seuerely correct them How much more would they bee incouraged by their examples if the Lord had any whit spared them therein The consideration whereof Vse 1 should make vs carefull by all meanes possible to auoid sinne that brings with it such miserie here if not for feare of eternall torments which I confesse all the godly are freed from through the Lord Iesus Christ yet at least for feare of temporall afflictions and chastisements for sinne which the Lord many times doth bring vpon his seruants in this life sinning against him which haue in them more bitternesse at last then pleasure at first Secondly this may teach vs to take heed how we censure others when Gods hand is vpon them for so may Gods Church and the dearest of his seruants seeme manie times to bee most miserable Who euer had such a load of sorrowes and afflictions layed vpon them as Christ himselfe had Doth not Hezekiah complaine that the Lord brused his bones like a Lion Esay 53. And Iob likewise that the Lord set him as a marke to shoot at and that the venome of the arrowes of the Almightie had drunke vp his spirits And so likewise for the Church of God how many patheticall complaints doth it put vp in times of miserie as in the whole booke of the Lamentation and elsewhere of whom it is said Thou feedest them with the bread of teares Psal 80.5 and giuest them teares to drinke in great measure And againe in what a miserable condition was the Church in when the Prophet complaineth of it thus Psal 29.2 The dead bodies of thy servants haue they giuen to bee meat vnto the fowls of the heauen and the flesh of thy Saints vnto the beasts of the earth Their bloud haue they shed like water c. and yet notwithstanding precious in Gods account Hitherto of the Penitent his request vnto Christ Christs answer followeth VERSE 43. And Iesus said vnto him Text. Verily I say vnto thee To day shalt thou be with me in Paradise HItherto of the Penitents Petition Now followeth Christs answer Verily I say vnto thee c.
Wherein are obscruable 1. Christs asseueration Verily 2. Person to whom Thou 3. Promise it selfe Shalt bee with me 4. Place Paradise 5. Time This day And Iesus said vnto him Verily I say vnto thee c. The word Englished here Verily in the originall is Amen and is seldome or neuer translated either in the Greeke Latine English or any other language It is vsed often both in the old and new Testament And the vse thereof is twofold First it is vsed for an earnest wish and desire of the heart and thus when Dauid had appointed Solomon to be Ruler ouer Israel 1. King 1.36 Benaiah the sonne of Iehoida answered Dauid saying Amen therein testifying his vnfained desire that it should bee so And thus in those solemne cursings which the Leuites must pronounce with a loud voice in the hearing of the people The people to signifie that their assent thereunto to euery particular thereof must say Amen And thus it is vsed in our Church at the shuting vp of our prayers wherein wee testifie our desire to be heard and answered in those things we pray for Secondly the same is vsed againe for an earnest affirmation and asseueration as in that speech of our Sauiour vnto Nichodemus wherein the word is twice together repeated Amen Amen Dico tibi Iob. 3.11 c. Verily verily I say vnto thee And is there in that place as also in this in the nature of an oath wherein our Sauiour will assure Nichodemus and also this Penitent here of the vndoubted certaintie of that hee spake and promised binding his promise here for the further confirmation of his faith with a kinde of oath Verily I say vnto thee Doct. 1 The Doctrine that from hence may be concluded for our Instruction It is a won derful hard thing truly to beleeue is How difficult a matter it is truly to beleeue in Christ Christ promising this Penitent forgiuenesse of sinnes the saluation of his soule and that that very day he should be with him in Paradise Hee is faine for the further confirmation of his faith to vse this asseueration Verily and all to perswade him of the truth of his promise To beleeue aright in Christ is not a worke of Nature nor a thing that a naturall man in himselfe is disposed to but it is a supernaturall worke of Gods Spirit Phil. 1. To you it is giuen to beleeue saith Paul yea it is a work of Gods Almighty power Ephe. 1.19 That ye may know the greatnesse of his power to vs ward who beleeue according to the working of his mightie power This made the Prophet Isaiah to complaine and to say Esay 53.1 Lord who hath beleeued our report and to whom hath the arme of the Lord beene reuealed The old world would not beleeue Noahs preaching Gen. 6. Neither was Lot regarded of his sonnes and Sodomites Gen. 18. but hee seemed vnto them as if he had mocked Wee may see this in Gideon he was a man sent of God to be a deliuerer of the people of Israel the Lord had assured him by his Angell that he would deliuer Israel out of the hands of the Midianites by his hand Yet he is so hardly brought to beleeue this as that he asketh a signe Iudg. 6.14.36 If thou wilt saue Israel by my hands as thou hast said behold I will put a fleece of wooll in the threshing place c. The like we haue in Sarah albeit shee had heard the promise that God had made to Abraham her husband Gen. 17.16 that God would giue her a sonne Gen. 18.12 I will blesse thee saith God and giue thee a sonne She laughed at it Which was as much as if she should haue said This is a iest indeed Wee may see this most cleare in the people of Israel though the Lord from time to time had giuen good demonstration of his loue power goodnesse and mercie towards them which might haue caused that people for euer to haue trusted in his helpe and neuer to haue despaired of the same in time of their greatest need Yet still when the outward meanes of their deliuerance failed they beleeued not Gods promises insomuch that the Lord againe and againe complaineth of them Num. 14.11 How long will this people prouoke me How long will it bee ere they beleeue mee for all the signes which I haue shewed among them And How oft did they prouoke him in the wildernesse and grieued him in the desert The like example of mans imbecilitie and weaknesse in beleeuing the promises of God Wee may see this in Zachary the father of the Baptist who bewrayeth his infidelitie in this that could not be induced to beleeue the Angell touching a Sonne which Elizabeth his wife should beare vnto him Luk. 1.13 Which promise the Angell amplified for the further confirmation of his faith First by his Office hee should goe before Christ Secondly from the graces of God which should be bestowed vpon him and the effects of his Ministerie Notwithstanding all this Zachary remaines still incredulous and distrustfull saying vnto the Angell Ver. 18 Whereby shall I know this The Angel had assured Zachary before that the Lord had heard his prayer Ver. 13 Feare not Zachary for thy prayer is heard And yet hee is hardly brought to beleeue the promise The like wee may see in Peter a man full of faith and the holy Ghost in so much that when Christ bade him come vpon the Sea Ma. 1.8 hee left the ship but a waue arising his faith failed him And thus was it with the Virgine Mary when as the Angell came vnto her and told her that she had found fauour in the sight of God Luk. 1.39 How shall this bee saith she seeing I know not a man It seemed to her a strange thing that she should haue a child when shee had not companied with a man So that let the Lord promise immediately by himselfe by his Angels or by men yet are we hardly brought to beleeue So hard and difficult a thing in the heart of a man faith is Neither is this a thing to bee wondered at For first Reas 1 Faith is none of those plants that grow in the garden of our hearts naturally Ephes 2.8 No it is not of our selues saith the Apostle it is the gift of God Nature hath furnished vs with no principle at all concerning Christ concerning eternall life or the saluation of our soules And hence it comes to passe that because the meanes whereby God vsually worketh faith in our hearts and so consequently saluation seeme vnto our carnall reason to be vnlikely wee presently reiect them like Naaman when hee was commanded to wash in Iordane seuen times Are not saith hee Admah and Pharphar 2. King 5. riuers in Damascus better then all the waters in Iordane Euen so that by Christs death we should come to life by his shame that we should come to
and accountest thy selfe vnworthy of such a mercy Verily I say vnto thee this day c. That wee may obserue in the next place is that There is an vnchangeable certaintie in all Gods promises Doct. 2 There is an vnchangeable certainty in al Gods promises Mat. 24. his Word shall surely bee accomplished Heauen and earth shall passe away but my Word shall not passe away He is not as man that hee should lye or the sonne of man that he should change Hath hee said it and shall hee not doe it who hath resisted his will Hee is most iust in all his promises hee maketh with his seruants and will in his due time accomplish all his iudgements threatned against the wicked hee is yea and Amen Reu. 2. The faithfull and true witnesse I will not falsisie my truth saith the Lord My couenant will I not breake Psal 89.33 nor alter the thing that is gone out of my lips Wee may see this in the Lords manner of dealing with his seruants as to Abraham Dauid and the rest Thou wilt saith the Prophet performe thy truth to Iacob Mic. 7.20 and mercy to Abraham as thou hast sworne to our forefathers in old time Mal. 3.6 I am the Lord change not and therefore he is called Iehouah one that as hee hath his being of himselfe and from himselfe so giueth he the being to all creatures that haue their being so likewise giueth he being to all his promises This is that Iosuah obserueth concerning the Lords promises made vnto the people of Israel Ios 21.44 There fayled nothing of all the good things which the Lord had sayd vnto the house of Israel but all came to passe We may see this in that first couenant and promise God made with Adam hauing sinned Gen. 3.15 The seede of the woman shall bruise the Serpents head what though the same promise seemes to be forgotten it being almost 4000. yeeres after Gal. 4.4 wherein God made the same good Yet when the fulnesse of time was come God sent his Sonne Wee must not tye the Lord to any time when to helpe hee knoweth the fittest and the best time to relieue his distressed seruants Neither are we to be discouraged though we be not by and by deliuered out of miserie The people of Israel were promised deliuerance out of captiuitie yet it was a long time first Dauid was delayed so long before deliuerance came as that hee crieth out Psal 13. How long wilt thou forget me God dealeth with men herein as a Physitian dealeth with his Patient when he requireth wine in the fit of a burning Feauer I will not giue it saith hee not because he will neuer giue him wine but because hee knoweth when it is best to giue it thus dealeth hee with his seruant making choice of the most seasonable time to send comfort And as the Lord will in his due time make good his promises vnto his children so will he also make good those his denuntiations of iudgements against the wicked What became of his denuntiation against the old world in the dayes of Noah Gen. 7. As God had a time to threaten hee had a time also to punish What became of that iudgement the Lord threatned against Iericho Ios 6.26 that the man should bee accursed of God that should go about to reedisie 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 And the reason hereof may be drawne from the vnchangeablenesse of Gods nature Reas 1 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 Iob 23.13 Hee is saith Iob of one minde and who can turne him He doth what his minde desireth Secondly God is a God of 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 Gen. 35.11 The same esaith he to Iacob 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 Seeing then that there is such an vndoubted certaintie in Gods Word Vse 1 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 2. Pet. 3.4 for since the beginning all things continue alike 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 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. 22.3 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 sauour 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 Gods Word to assure them of the pardon of their sinnes vpon their repentance Doct. 3 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 Law in their inward parts and write it in their hearts and I will be their God and they shall be my people c. And they shall all know me from the greatest of them to the least of them It is the speech of the Spouse that speaketh thus Can. 2.16 My beloued is mine and I am his The Church there was throughly perswaded of Christs loue againe Behold saith Saint Iohn what loue the Father hath shewed vnto vs 1 Ioh. 3.1 Ver. 2. Ver. 14. that we should be called the sons of God Now we are the Sonnes of God c. and hereby wee know c. But this Thiese might know this Obiect because Christ did assure him of the certaintie of his saluation but what is that to vs doth it therefore follow that we may Yes verily this comfort is not intayled and appropriated to this Penitent onely Resp but he would haue all his seruants to make their calling and election sure 2 Cor. 13.5 and to work out their saluation in feare and trembling and for the further clearing of this truth consider First Reas 1 that the promises of God howsoeuer they be made in generall tearmes euery one is bound to make a particular application thereof vnto himselfe As in Princes Lawes and Proclamations all the Subiects stand bound to take notice therâ—of and to make a particular application thereof vnto himselfe as if the same law were made for his owne person Euen so the Gospell and the promises therein made vnto the faithfull runne in generall to all beleeuers Now euery soule that would haue the comfort thereof must make the particular application thereof vnto himselfe Hab. 2.5 according to that of the Prophet The iust shal liue by his owne faith Secondly euery one shall bee saued by a particular faith of his owne no man can bee saued by another mans beleeuing no more then one man can bee nourished by another mans feeding The iust shall liue by his owne faith No faith is of that nature that it is euer exercised about applying of Christ his merits his righteousnesse and obedience to the soule of euery true beleeuer Thirdly the Lord to this end hath giuen vs his Sacraments which are called the Seales of the righteousnesse of faith Rom. 4.11 and these we know are deliuered in particular to euery one thereby to assure him of Christ the pardon of his sinnes and the saluation of his soule in particular The vses follow This serues then in the first place to let vs see what an vncomfortable Tenet that is in the Church of Rome Vse 1 that teach and hold that no man in this life can attaine to any assurance of his saluation other then coniecturall vnlesse it bee made knowne vnto him by speciall reuelation nay more by the Councell of Trent he is in danger of an Anathema that is to be accursed that shall affirme that hee is assured of his saluation He that will be a Papist is bound by the rule of that religion to the end and period of his dayes to liue in suspence a most vncomfortable religion and then the which what more vncomfortable Doctrine it being the break-necke of all true comfort vnto a Christian soule We teach and hold that a Christian may doubt which is not his vertue inasmuch as doubting is opposite vnto saith and therefore if the one bee commanded the other must needs bee forbidden They teach hold that we must doubt and let him be assured saith the Councell if hee either thinke or indeuour any certaintie or assurance Miserable comforters are they as Iob saith of his friends and herein what
doe they else but rob God of his glory and depriue a Christian soule of his chiefest ioy Now I would not be mistaken as though I meant that the comfort and assurance of a Christians saluation were so firme and certaine as that the same were neuer intermixed and ouer-clouded There is no such assurance in this life to bee looked for nay rather Gods people haue felt much feare and doubtings in themselues Hezechias complaines Esa 39. that the Lord had bruised his bones like a Lyon And Dauid is full of complainings Psal 31.22 Psal 77.7 I am cast out of thy sight will the Lord shew no more fauour and hath hee shut vp his louing kindenesse in displeasure And againe Psal 69.3 My eyes faint for wayting so long vpon my God Nay I dare adde this further that hee which neuer doubted of his saluation had neuer true faith to beleeue aright the pardon of his sins and the assurance of his saluation for hadst thou faith thou mightest assure thy selfe that Sathan would winnow thee But what manner of assurance then is this you speake of Quest Not an assurance that is free from doubtings and feares Answ but such an assurance that labours after assurance Assurance that wrestles and combats with doubtings and feares It is the wisedome of God by this meanes to settle and stablish the hearts of his seruants A man that hath newly planted a tree will bee euer and anone shaking of it not purposing to ouerthrow it but to settle it the more and thus the Lord by suffering the faith of his chosen sometimes to be shaken will haue their hearts rooted and grounded in him whilest they learne to deny themselues and to rest in him their strength Secondly seeing it is the pleasure of our good God thus to cheere vp the hearts of his chosen in their Pilgrimage here to fill their hearts with such ioyes and to giue them such secret and sweet raptures in the sence of his fauour in his Sonne whereby with the Spouse they role themselues vpon the beds of roses Can. as she confesseth and that to cause them so much the more cheerefully to serue him This may serue for our instruction to try our hearts and to see whether the worke of grace and of faith be wrought in vs. It is the aduice of the Apostle 2 Cor. 13.5 Proue your selues whether ye be in the faith how shall we doe this but by making particular application vnto our selues of those things wee beleeue In the matters of this life it is cucry mans care to doale vpon certainties for tenures of lands for Conueyances Leases c. Councell is entertained and euery word therein is scanned men will not deale but vpon good grounds But alas for the matter of our chiefe inheritance how simply doe men deale therein they are content to rest vpon a bare hope and thinke that a Lord haue mercy vpon mee will serue the turne What meaneth the Apostle to say Giue all diligence to make your calling and election sure but to shew that a Christians chiefest care must be for this But how may a man come to Quest this assurance of his saluation Wee must get good euidence and assurance of our faith in Christ Answ for so saith the Apostle As many as beleeued in him Ioh. 1.12 to them gaue he this power to be made the sonnes of God euen to them that beleeue on his name And againe We are saued by faith No man can haue the spirit of adoption that wants faith to beleeue Now for the obtayning of this grace of sauing faith the ordinary meanes is the preaching of the Word Rom. 10.17 faith commeth by hearing and the Gospell is called the word of faith vpon that then wee are to attend with all care and diligence as we looke to get faith and so consequently the saluation of our owne soules Secondly the Apostle giues this note how to know our adoption and so consequently whether wee be in the state of saluation or not Rom. 8.16 His spirit beareth witnesse to our spirit that we are the sonnes of God Now concerning this testimony of Gods spirit I will not make my selfe so skilfull to define what it is it is better felt then exprest The Prophet cals it The hearing of a voyce behinde vs Esa 38.21 whereby the heart comes to be perswaded of it reconciliation with God But how shall I know that my perswasion is not presumption Quest There be two speciall markes whereby we may distinguish betwixt them Ans First that vndoubtedly is the voyce of Gods spirit when comfort and assurance is felt in the heart after such time as the heart hath first beene humbled and cast downe in the sight and sence of sinne Psal My heart saith Dauid is as waxe it is molten in the middest of my body for in the time of a mans securitie when hee hath little or no apprehension of sinne then for a man to hope well and to conclude of his owne saluation is no strange thing nothing is more vsuall in the world amongst meer naturall men that neuer felt the smart of sinne then to bragge and boast of this assurance of saluation but alas they raise vp this building but vpon a sandy foundation which will neuer stand in the time of try all for it is Gods manner of dealing vsually in this work of mans saluation to lay full low whom hee intendeth to aduance full high by sorrow to bring them vnto ioy by death to bring them vnto life and by their humiliation for sinne to bring them to glory so that when a man hath once truely felt the smart of sinne when a man hath once combated with Gods wrath and the terrors of hell haue possessed his soule here is a good foundation to build the hope of heauen vpon for humiliation is the ground of exaltation and after this to stay a mans selfe vpon the promise of God in Christ is vndoubtedly the voyce of Gods spirit a token of true comfort and a note of true ioy Secondly when comfort ariseth from the comfortable vse of the meanes God himselfe hath appointed such as are the preaching of the Word the reuerent vse of the Sacrament prayer reading of the Scripture meditation c. for the Lord is euer a maintainer of that course which hee himselfe hath sanctified and set apart to the same end so then try thy assurance thus hath it beene layd in godly sorrow for sinne hast thou attended the poasts of the Lords Sanctuary c. This is vndoubtedly the voyce of Gods spirit and not of presumption But if on the contrary part thou neuer yet feltest such griefe of heart for sinne thy conscience did neuer yet torment thee in the sight and sence of sinne neither hast thou euer had any delight in the Lords Sabbaoths nor the duties of holinesse c. O deceiue not thy own soule thy hope of heauen of eternall life and
saluation is meere presumption and no true assurance Thou shalt be with me Text. The next thing wee are to obserue To whom is the person to whom the promise is mad and that is the Penitent that had confessed a good confession and had giuen so good testimony of his faith in Christ acknowledging his deitie at this time when all the world despised him and resting on him alone for life and saluation to him is the promise made Thou shalt be with me Whence we may note first of all Doct. 1 The prayers of the godly very effectuall with God The wonderfull force of the prayers of the godly how powerfull and effectuall the same are with God Such as lay a good foundation in humiliation for sin and haue laboured by true repentance their reconciliation with the Almightie these are they that preuaile most of all with God in prayer See we this in the example of this poore Penitent who hauing giuen good testimonie of his true repentance and conuersion vnto God how powerfull is he in prayer what a gratious answer doth the Lord giue vnto him Verily thou shalt bee with me The best way to haue our wills satisfied and our requests granted is to be godly for to such is the promise made God is neare to all that call vpon him Psal 145.18.19 yea to all that call vpon him in truth Hee will fulfill the desires of those that feare him he also will heare their cry and will helpe them We may see this in the Lords mercifull dealing with the people of Israel who being sore oppressed by the Canaanites who tooke of them prisoners they humbled themselues and besought the Lord and the Text saith Num. 21.3 The Lord heard the voyce of Israel Yea the Lord to testifie that his readie disposition to heare and to grant the prayers of his seruants declareth by his Prophet saying Before they call I will answer Isa 65.24 and whilest they speake I will heare Thus Dauid Psal 120.1 I called vpon the Lord in trouble and he heard me The faithfull being suters vnto God are alwayes sure of good successe yea many times aboue that they aske or thinke as wee shall see hereafter in this Penitent that the Angell telleth Cornelius a godly man Act. 10.4 that his praiers were heard Yea the more Gods people can get their hearts to be broken and humbled in the sence of their sinnes the more powerfull and effectuall are their prayers with God A broken and contrite heart Psal 51.17 O God thou wilt not despise This Dauid found by comfortable experience in himselfe that when in the pride of his heart hee had numbred the people for whose sinne the Lord sent that grieuous plague vpon them When hee humbled himselfe before the Lord confessed his sinne 1. Chron. 21.17.27 It is I that haue sinned But what haue these sheepe done How suddenly vpon this did the Lord command the Angell to put vp his sword When Israel was in great affliction and distresse still They cried vnto the Lord in their troubles and the Text saith Psal 107.10 He deliuered them out of their distresse How powerfull were the prayers of Moses against the Amalekites Exod. 17. that Israel preuailed all the while the hands of Moses were held vp and he besought the Lord in the behalfe of the people Yea Ioash doth acknowledge that the prayers of Elisha 2. King 13.14 an holy Prophet of God stood his kingdome in more stead then all the chariots and horsemen of Israel could do Neither is this to be wondred at that the prayers of the faithfull are of this force with God to preuaile with him For First Reas 1 God giueth vnto his chosen ones the Spirit of supplication and prayer Zach. 12. Which doth so enable the faithfull vnto this duty that they will haue no nay or receiue no repulse at Gods hand according to that of the Apostle 1. Ioh. 5.14.15 This is the assurance we haue in God that if we aske any thing according to his will he heareth vs. And if we know that he heareth vs whatsoeuer we aske we know that we shall haue the petitions we desire of him Secondly to comfort the hearts of his seruants and to minister vnto them a comfortable expectation to be heard in praier he is pleased to passe his promise out of his owne mouth and to assure vs by his owne word that we shall obtaine our desires saying Aske and ye shall haue seeke Mat. 7.7 and ye shall finde knocke and it shall be opened vnto you For euery one that asketh receiueth c. This is indeed the very ground-worke and foundation of the Christian prayer namely Gods promise which is as true and vnchangeable as himselfe is without which wee could neuer so confidently come vnto him But many of the godly haue praied much and often vnto God Obiect and yet the Lord seemeth not to heare nor to answer God doth not forget his seruants answ though for a time he defer to answer God made Abraham a promise of a sonne by Sarah this Abraham expected ten twentie yea almost thirtie yeares who would haue thought all this while that God had forgot his promise but yet we know at last in a seasonable time God remembred the couenant and promise that he made with Abraham and Sarah had a sonne The Lord promised the posteritie of Abraham the Land of Canaan yet in what a miserable bondage were they in in Egypt vnder Pharaoh and that for the space of foure hundred and thirtie yeares who would not haue thought that surely God had not remembred his promise to Abraham yet at last the Lord brought them out with a mightie hand and stretched out arme But what might be the reason of the Lords dealing with his people after this manner Quest Doubtlesse God delayeth to answer the requests of his seruants till a more seasonable time Ans like a skilfull Physitian whom when his Patient being sicke of a burning Feauer shall aske wine will not giue it him knowing indeed that that is no time to drink wine The Lord in whose hands are times and seasons chuseth euer a fit time to answer the requests of his seruants Secondly the Lord will haue many times the case of his seruants desperate and they themselues past all hope of deliuerie in respect of any humane helpe to the end his owne power loue goodnesse and mercy should bee acknowledged in sending vnto them vnexpected deliuerance How could the Iews but acknowledge Gods goodnesse towards them in the time of Hester when they were all appointed vnto death when besides all hope the Lord sent them deliuerance How could Israel but acknowledge his mightie power and stretched out arme when they came out of the land of Egypt when the Sea was before them the Egyptians behinde them the mountaines on each hand of them and they left voide of all humane helpe and meanes
to escape Exod. 15. Now was it a seasonable time for the Lord to steppe in that his owne power and stretched-out arme might be seene At what a low ebbe did the Lord bring Daniel Dan. 3. and those three worthies when one in the Lyons den the other in the fieric fornace when all hope of deliuerance was past and humane help failed then was his power most seene and then was deliuerance most seasonable Thirdly in Gods delayes then is there a seasonable time for the exercise of all those graces that hee hath betrusted his seruants withall such as are patience faith hope c. For it is the storme that proues the Mariner and the battell the Souldier whose experience and valour till then cannot be knowne If the prayers of Gods seruants be thus powerfull and effectuall with him Vse 1 This may be a notable incouragement for all Gods people to be frequent in this dutie and to be incessant in their prayers and not to giue him ouer though wee be not answered at first No doubt Hanna and Zachary had often prayed for children yet obtained not Notwithstanding they prayed still and at last the Lord heard them So Daniel he was in heauinesse three weekes of dayes Dan. 10.12 and to his thinking God heard him not yet the Lord heard him indeed from the first day as hee said to Daniel From the first day that he had set his heart to vnderstand Paul when the pricke of the flesh was giuen vnto him the messenger of Sathan was sent to buffet him hee therefore besought the Lord that it might depart from him But he receiued this answer 2. Cor. 12.7.8.9 My grace is sufficient for thee my power is made perfect in thy weaknesse Paul was heard though not at the first and therefore when wee shall pray for some blessing of the Lord which we stand in need of or when we shall craue power of the Lord ouer some vnruly affection of ours though we haue not answer by and by yet wee are not to leaue off This Christ teacheth vs when he saith Shall not God auenge the elect Luk. 18. that cry day and night vnto him Marke there Christs sweet application of that vnrighteous Iudge to teach vs to continue our suites and to hold out and then we shall not misse in the end Secondly this shewes the happie priuiledge of Gods Church and people that no man should say Maâ— 3.14 It is in vaine to serue the Lord and what profit is it that we haue kept the commandements and haue walked humbly before him It is sure to go well with them they are in great credit esteeme in the Court of heauen they are all Fauourites to the great King of heauen and earth and he hath commanded such at all times to haue free accesse vnto him and to inlarge their desires with a promise of a gracious answer Ioh. 16.24 Aske saith our Sauiour and ye shall receiue that your ioy may bee full What though for a time they lie vnder troubles and sorrowes miseries and afflictions Rom. 8.37 Are they not herein more then conquerours through him that hath loued them The present miseries of the faithfull cannot hinder their happinesse but through the Lords 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 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 Penitent cannot hinder their saluation Doct. 2 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 be 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
day they shall likewise bee freed from sinne from corruption and from all the miseries and infirmities that cleaue vnto them here And bee made like vnto his glorious body Phil. 3.21 O how may this affect our hearts with a longing desire of that time Vse 2 when we shall thus see the face of God in glory it should moue vs to long for that time Rom. 8. when this glory shall be reuealed Surely if wee looke for a part in this kingdome of heauen wherin is all perfection of happinesse wee cannot but desire the comming of the same and to cry and say with the Church Come Lord Iesus Reu. 22.20 come quickly This day Text. Here wee haue the fift and last circumstance in this Text at first propounded Time when and that is the time when this promise shall bee fulfilled This day Verily this day thou c. q.d. what though thy misery be great and torment grieuous that thou sufferest yet thy time is but short thy deliuerance is at hand verily this day c. Where wee may note first of all the Lords bountifull liberality towards his seruants that seeke vnto him in time of misery This Penitent desireth onely to be remembred of Christ when hee should come into his kingdome but Christ promiseth more This day shalt thou be with me God giues more many times vnto his children Doct. 1 God many times giues more then his seruants aske then they either aske or thinke hee is many times larger in giuing then they in desiring It was but to be remembred when Christ came into his kingdome that the Penitent requireth Christ promiseth him not onely to be remembred but also to bee with him to bee with him this day to bee with him this day in Paradice God is vsually more liberall in giuing Gen. 33.9.10 then his seruants in desiring Iacob desires onely food and rayment at Gods hands but God giues him more as Iacob himself confesseth God gaue him two bands and abundance of goods and cattell besides 1 Reg. 3.9.13 Salomon desires onely an vnderstanding heart at Gods hand to gouerne his people God giues him not onely wisedome according to his desire but abundance of wealth besides 1 Sam. 2.8 Hannah intreates the Lord to take from her the curse of barrennesse and to giue her a sonne the Lord granted her more then she desired he gaue her many sonnes afterwards How many came to our Sauiour in the dayes of his flesh some sicke of one disease and some of another desiring help whom our Sauiour did not only make whole of their infirmities but also pronounced that their sinnes were forgiuen them Luke 19. Zacheus came onely but to see Christ and hee obtaines not onely the thing hee desired in getting a full sight of Christ but he hath this honour to talke with Christ to inuite him to his house yea more then all this to haue his soule euerlastingly saued by Christ Neither is this a thing to bee wondred at Reas for such is the Lords bounty and goodnesse towards his seruants taking pleasure in their prosperity And hence it is that the Apostle writing to the Ephesians Eph. 1.7 Psal 23. saith that he is rich in grace a most bountifull master making the cup of his seruants to ouerflow and is therefore called the Father of mercy 2 Cor. 1. and God of all consolation Seeing then that God is so liberal a master Vse 1 giuing many times vnto his seruants more then they aske or seeke this may be an excellent motiue with vs to bring christianitie into request inasmuch as we serue such a bountifull master Seruants commonly inquire after such masters and will desire to liue in such places where they shall bee bountifully rewarded This we are sure of that the Lords seruants shall bee bountifully rewarded with him he is euer better then his word vnto his people Why are we then so backward in our suits vnto him Are we in misery and distresse As a father pittieth his children so hath the Lord compassion on them that feare him O but I am vnworthy of mercy God giues mercy not for our merit but it is his free gift O but I am a great sinner and prouoke him daily Hee remembreth whereof wee are made hee considereth that wee are but dust He hath said it and he will doe it He will fulfill the desires of them that feare him Psal 145.18 hee also will heare their cry and will helpe them Secondly seeing we are to deale with so liberall a Lord that giues vnto his seruants more then they desire hence ariseth our comfort and incouragement in prayer to flye vnto him in al times of misery and distresse for so hath the Lord said Psal 50.15 Call vpon me in the time of thy trouble and I will heare thee and deliuer thee Doe wicked men persecute vs doth Sathan continually solicite vs doe our corruptions preuaile with vs doe the thoughts of death and of the graue affright vs yet still we haue the bosome of a louing Father to flye vnto Behold this Penitent now at this time astonished no doubt at the sight of death and thoughts of his account hee is to make before the great tribunall O happy he that could now flye into the bosome of his Sauiour as the Doue to the Arke that elsewhere could finde no rest Now may hee sing that sweet Requiens vnto his soule Returne vnto thy rest O my soule for the Lord hath rewarded thee We shall not need to feare any excesse in faith as if wee could beleeue more then the Lord would or could do vnto vs for his grace is euer more plentifull then our petitions hee giueth more then we aske hauing his hand ready to giue before we can get our mouthes open to desire This day As Christ is pleased to answer his seruant and to grant him the thing hee prayeth for So it is a thing remarkable to consider in the circumstance of time the speedie performance of the Lords promise This day q.d. thou shalt not onely be remembred of mee which is the thing thou desirest but thou shalt euen this present day haue an end put vnto thy miserie and thy soule receiued into glory Note hence That a man may be in miserie and ioy in an houre Doct. 2 A man may be in miserie ioy in an houre Though the afflictions of Gods seruants are many times sharpe and grieuous yet the Lord makes them many times but short and of small continuance Psal 94. Heauinesse may endure for a night but ioy commeth in the morning The miseries of the righteous are neither durable nor incurable In the multitude of the sorrows of my heart saith Dauid Thy comforts haue refreshed my soule The Lord doth aswell foresee their arriuall as their launcing forth and the end of their troubles as the beginning of the same Many are the troubles of the righteous Psal 34.19 but
the Lord deliuereth them out of all And indeed If the Lord should not deale thus with his seruants Reas 1 they would haue their hearts ouerwhelmed with sorrow and themselues faint and sinke vnder the burthen of their sufferings Now it is his gracious will not to breake the brused reed nor quench the smoaking flaxe Secondly the end of all afflictions and miseries that betide the godly here is but to humble them and bring them nearer vnto God Now when any affliction sent hath wrought this effect God presently remoues the affliction as a wound when it is whole the plaster falls off Thirdly life it selfe is not long but short and of small continuance Now miseries cannot bee long where life is so short This serues then to teach vs in all our miseries still to waite on God Vse with this Penitent here for as Mordecai said to Hester Deliuerance will come There is nothing more sure and certaine then the deliuerance of Gods people out of miserie As God makes prouision for his children of correction as of food and not at sometime to taste of correction is a signe rather of a Bastard then of a Sonne So will the Lord see to them that they shall not want a seasonable deliuerance Let no man then say in time of prosperitie Psal 30.6 I shall neuer be moued Neither let any say in times of aduersitie I shall neuer be restored For God can turne thy night into day thy heauinesse into ioy and thy mourning into gladnesse and all in a moment of time Oh but thou hast laine long among the pots and thou hast often sought the Lord. What then By so much the more precious will deliuerance bee and thou fitted to praise his name when the Lord shall deliuer thee This day The last Instruction we are to obserue hence is Doct. 3 Such as haue shewed mercy in an euill day shall find mercy in the euill day That they that shew mercy in an euill day shall themselues find mercy in the euill day Christ being now to suffer and lying vnder many reproaches This poore Penitent pitieth Christ in his miserie pleades his cause and cleareth his innocency This man saith he hath done nothing amisse And now Christ shewes mercy to him in time of his greatest need The Penitent pitied Christ and commiserates his misery being an innocent Christ pitieth the Penitent in time of his misery and receiueth him to mercy That which our Sauiour had formerly taught his disciples Mat. 3.7 Blessed are the mercifull for they shall obtaine mercy hee maketh good to this poore Penitent His mercy to Christ is recompensed with mercy from Christ Onesiphorus that good man shewed mercy to Paul 2. Tim. 1.16 Hee often refreshed me and was not ashamed of my chaine but when he was in Rome he sought me diligently and found me What then The Lord grant vnto him that he may finde mercy of the Lord in that day Verse 18. An excellent example whereof we haue in Ebedmelech who vnderstanding that Ieremy was in prison Ier. 38.9 and there ready to perish for hunger He pleades his cause vnto the King and procures his deliuerie The Lord remembred this kindnes of Ebedmelech Ier. 39.17 I will deliuer thee in that day saith the Lord. Ios 6.17 Rahab shewed mercy to the Lords seruants when they searched the land of Canaan hid the spies and preserued their liues This kindnesse of hers is requited with the safetie of her owne life The Shunamite that was so kinde vnto Elisha 1 King 17.10 making such prouision for him in his trauaile loseth nothing by it in the end her mercy to him is recompensed with mercy to her and hers And Christ shewes how hee will proceed in iudgement at the last day with wicked men Mat. 25. I was hungry c. And the reason hereof is Reas 1 Because mercy to such as are in miserie is an excellent fruit of faith and such as God hath promised to crowne and to reward at last Secondly it kindleth the affections of those that haue beene relieued to pray vnto God for such as haue beene such instruments of their comfort and to praise God for them by which means the Lord is moued to shew mercy This teacheth all Gods people to lay hold vpon all opportunities that shall bee offered vnto them Vse of doing good vnto others especially to such as are in misery It was Iobs comfort that The bowels of the hungry did blesse him Pitie the distressed in their need and the Lord will pitie thee in thy greatest need Do wee not desire mercy in the houre of death and in the day of iudgement The way to finde mercie then is to shew mercy now otherwise There shall be Iudgement mercilesse to him that will shew no mercy Iam. 2.13 FINIS A Short view of such Doctrines as are enlarged with their Reasons and Vses in this Booke Doctrines THe malice of the wicked great against Christ and his members Page 6 Doctrines Good men many times suffer as malefactours Page 13 Doctrines Christ died an accursed death Page 18 Doctrines Not the punishment but the cause maketh a Martyr Page 32 Doctrines Sinne and shame go together Page 41 Doctrines Afflictions make the wicked worse Page 51. Doctrines When the wicked begin once to fall from God they haue no stay of themselues Pag. 59 Doctrines A sinfull life hath commonly attending it a cursed and miserable death Pag. 71 Doctrines None more subiect vnto disgrace then the godly are Pag. 93 Doctrines It is a great sinne to adde affliction to the afflicted Pag. 103 Doctrines God brings his children often to a low ebbe in this life Pag. 111 Doctrines Infidelitie a dangerous sinne Pag. 115 Doctrines Euill examples dangerous Pag. 124 Doctrines Properties of a wicked man to be giuen to mocking Pag. 132 Doctrines God can make of great sinners great Saints Pag. 143 Doctrines All men are alike by Nature vntill God make a difference by grace Pag. 153 Doctrines Afflictions of excellent vse to bring men to God Pag. 164 Doctrines To cease from euill is not sufficient we must do good Pag. 172 Doctrines He that rebuketh another must not be guilty of the same fault himselfe Pag. 183 Doctrines A true note of a true Conuert to stop others in a course of sin Pag. 191 Doctrines A true Conuert desires that others may partake of the same grace Pag. 216 Doctrines The afflictions of the godly reach vnto Christ Pag. 233 Doctrines The want of the feare of God the cause of all sinne Pag. 237 Doctrines Afflictions that summon to death should cause a man to looke home Pag. 250 Doctrines Vnto true repentance confession of sinne necessary Pag. 257 Doctrines Godly submit themselues to Gods seuerest corrections without repining Pag. 285 Doctrines A true Christian must at all times stand for Christ Pag. 298 Doctrines In all ages God hath had some witnesses of his truth Pag. 310 Doctrines True grace is known by the daily growth in grace Pag. 322 Doctrines None can pray effectually but the Penitent Pag. 334 Doctrines Christ a Lord. Pag. 349 Doctrines Christ a King Pag. 356 Doctrines True faith raiseth vp a man aboue this life Pag. 365 Doctrines In prayer wee must see God all-sufficient in those things wee seeke of him Pag. 372 Doctrines The saluation of the soule is principally to be desired Pag. 381 Doctrines The happinesse of a Christian not to be looked for here but hereafter Pag. 401 Doctrines Release from temporall afflictions doth not alwayes follow true repentance Pag. 407 Doctrines It is a wonderfull hard thing truly to beleeue Pag. 416 Doctrines There is an vnchangeable certainty in all Gods promises Pag. 431 Doctrines Godly must labour to be perswaded of Gods loue Pag. 443 Doctrines Prayers of the godly very effectuall Pag. 457 Doctrines The sinnes of the Penitent cannot hinder their saluation Pag. 471 Doctrines They that in misery waite vpon God shall not misse of comfort in the end Pag. 482 Doctrines The souls of the faithfull in death are gathered vnto Christ Pag. 489 Doctrines In heauen is the perfection of all happinesse Pag. 498 Doctrines God many times giues more then his seruants aske Pag. 506 Doctrines A man may be in miserie and ioy in an houre Pag. 512 Doctrines Such as shew mercy in an euill day shall not misse of mercy in the euill day Pag. 515
let him deliuer him if he will haue him Secondly of the Passengers Mar. 15.29 Ah thou that destroyedst the Temple and buildst it in three dayes saue thy selfe If thou be the Sonne of God come downe from the Crosse Thirdly of this Impenitent Thiefe now crucified with Christ If thou be the Sonne of God saue thy selfe and vs. All which no doubt added greatly to the sufferings of Christ now at this time of his Passion And indeed amongst all other the sinnes of this Impenitent Thiefe this was not the least that he should thus at this time burthen the Lord Iesus with his reproaches which was sorely pressed downe before And for this let the Moabites bee an example vnto vs whom the Lord grieuously plagued for this sinne Moab shall be in derision Ier. 48.26.27 for didst thou not deride Israel as though he had been found amongst theeues The meaning is The Lords people being in aduersitie and sore distresse Moab was so farre from comforting them as that they derided them in their misery And this the Lord complained of by his Prophet against the Shepheards of Israel that they had not strengthened the weake Ezek. 34.2.4 nor healed the sicke nor bound vp the broken And this no doubt added much to Dauids griefe that at the time of his banishment and exile by Absolom his rebellious and most vnnaturall sonne his enemies concluded against him thus There is no helpe for him in his God Psal 3.2 This was the sinne of cruell Pharaoh and his people Exod. 3. exercising all manner of cursed cruelty against the Lords people Whose afflictions when none else would pitie the Lord layed them to heart and sent them deliuerance And this was the great fault of Eliphaz Bildad and Zophar Iobs three friends that beholding Iob this seruant of God so sorely oppressed with misery instead of supporting him vnder that heauy burthen they charged him for an hypocrite and so added vnto his sorrowes And hence is it that Iob reproues them saying Iob 6.14 A man in affliction ought to be comforted of his neighbours And for this very cause the Lord cursed the men of Meroz for that the Lords people being in misery and distresse they came not in to their succour And our Sauiour sheweth how he will charge the wicked at the last day with this very sinne when he wil say vnto them I was hungry Mat. 25.40 and ye fed me not naked and ye cloathed mee not sicke and in prison and ye visited me not All which testimonies as a cloud of witnesses conclude this truth that to adde to the miseries of the afflicted and not to veeld them comfort in time of distresse is a grieuous sinne And there is reason for it For First Reas 1 it makes the burthen of a mans sorrows by this meanes the more heauy For indeed there is nothing more grieuous vnto our natures nor can go nearer the heart of man in time of affliction then for a man to perceiue himselfe to be despised and cast off of others And no doubt it was not the least of those sorrowes that wounded the heart of our blessed Sauiour that hee could say as it was prophesied of him before I am a worme and not a man Psa 22.6.7 a shame of men and the contempt of the people All they that see me haue me in derision c. And thus also complaineth the Church in time of misery Our soule is filled with the reproach of the wealthy and with the despitefulnesse of the proud Secondly it is a grieuous sinne to adde affliction to the afflicted because by this meanes we helpe to strengthen Sathans temptations who seeks by all meanes possible to ouerwhelme the righteous in the gulse of their present sorrowes For Sathan is ready still to take aduantage of these times when the godly are most perplexed and reiected of all to solicite them with dangerous temptations euen to dispaire and no doubt but the Apostle Saint Paul was wel acquainted with Sathans subtilty herein and therefore commands the Corinthians to comfort the incestuous person why so lest he be swallowed vp of too much heauinesse 1 Cor. 2.7 Thirdly wee doe not know what need we ourselues may haue in time to come there is none of Gods seruants cast so low in misery and sorrow but we our selues are liable vnto the same haue deserued the same and why then should we not feare and expect it Now who would not be comforted in time of sorrow Surely it is Gods mercy to his people in times of affliction that they suffer not alone but haue others sympathizing with them who are ready to put vnder their hands by their godly counsels comforts prayers and supplications are ready to help to beare vp the burthen that they sinke not And indeed wee often finde this rule of our Sauiour verified amongst men with what measure weniete to others Mat. 7.3 the very same shall be measured to vs againe If we shew that godly and Christian charity to comfort others in their distresse wee shall not our selues want comfort in our greatest need as wee shall see in the penitent Thiefe hereafter If then in time of our afflictions Vse 1 the Lord hath giuen vs the comforts of our Christian brethren who haue laboured to support vs in loue and haue comforted vs ouer al our sorrowes it may teach vs to magnifie the name of our good God and to esteeme of our afflictions the more light and burden so much the more easie learne to beare them the more patiently seeing the Lord hath layd his hand farre more heauy vpon others as Christ here and most iustly might haue layd his hand as heauy vpon vs. Secondly it may admonish vs that wee labour more and more with our selues with our owne hearts that we get this Christian affection towards our brethren in time of misery that wee may mourne with them that mourne and be like affected one towards another and the rather for that it declares a man to bee a liuely member of that mysticall body whereof the Lord Iesus Christ is the head who is affectionate towards all his members Whereas the want of this affection argueth that wee are dead members and were neuer truely ingrafted into that body And last of all in Christ thus railed vpon and reproached by this wicked man we may see vnto what a neere ebbe the Lord brings his people many times here in this life Doct. 3 God brings his childrē often to a low ebbe in this life namely to be left destitute of all worldly helpe and comfort yet notwithstanding remaine still highly in Gods favour wee may see this in Iob whom the Lord brought full low euen to the dunghill a man notwithstanding highly in Gods favour We may see this in Dauid Ps 3. in the Prophets Apostles yea the Lord Iesus Christ himselfe is made here the obiect of wicked mens malice And