ignoramus nor beleeued for any Article of faith and in some places of his writings he absolutely denieth it Fisher sometimes Bishop of Rochester ingeniously confesseth That there is no Scripture to proue Purgatory Roff contra assert Luth. and may we not iustly deny that for the which there is no Scripture to proue it Nay more he confesseth that seldome or neuer any mention is made of Purgatory either among the Greeke or Latine writers Legat qui volet Graecorum commentarioseâ— nulluÌ„ quaÌ„tum opinor de Purgatorio sermoneÌ„ inueniet c. Isa 57.2 Nay rather the Scriptures teach the contrary as that of Isaiah They shall enter vpon peace and they shall rest vpon their beds euery one that walketh before the Lord in righteousnesse And amongst all those sacrifices that were appointed in the time of the law for the Prince for the Priest and for the Congregation Leu. 5.6 all were appointed for the liuing and none that euer wee reade of were appointed for the dead Doubtlesse either God was very forgetfull of them or else this Doctrine of Purgatory was not hatched When Paul directs the Church how they should carry themselues towards the dead Phil. 3. he giues no direction at any time to pray for the dead Saint Iohn saith Blessed are the dead that dye in the Lord. And the holy Ghost addeth further Reu. 14.13 From henceforth they rest from their labours Now to enter vpon peace and to rest from their labours and yet to suffer hellish torments for many yeares are things incompatible and cannot stand together Besides Christ hath promised rest and refreshing to those that are heauy laden and come vnto him saying Come vnto me all ye that trauaile Mat. 11.28 and are heauie laden and I will refresh you Now what refreshing and rest is this to frie in the flames of Purgatory Surely the Scriptures know no such third place but that the souls of the righteous so soone as euer they depart out of the body they go with the soule of this Penitent here into Paradise or into heauen the place of euerlasting ioy and felicity And the soules of the wicked go immediatly to Hell a place of euerlasting torment there is no middle place betwixt these But as there are but two sorts of persons so there are but two sorts of places Besides it stands not with the rule of Iustice that the soule should be punished without the body since the body and the soule were copartners together in sinne But the Church of Rome knew well enough what it did to broach this doctrine and what they do in maintaining the same at this day But we wil leaue them and come vnto our selues This may serue for matter of Vse 2 singular comfort and consolation vnto the godly that inasmuch as the soules of the faithfull in death are gathered vnto Christ they may comfort themselues that this worke of repentance for sinne of mortification of sanctification howsoeuer it may seeme painfull for a time yet it will bee gainfull in the end Let such then comfort their hearts and say O my soule returne thou vnto thy rest for the Lord hath beene beneficiall vnto thee And say with Dauid Psal 23. Though I walke through the valley of the shadow of death I will feare none ill for thou art with me This this is it that makes the true beleeuer looke death in the face and supports him against the feares of the graue an assured perswasion in death to be gathered vnto Christ yea it is a true note of an honest heart so to walke with God in life as willingly and cheerfully to imbrace the sentence of death at last Wheras on the contrary it is a note of a soule soyled with corruption or else indued but with a small measure of sanctification to bee kept vnder the continuall feare of death â—adice Vse 4 The Scriptures make mention of a twofold Paradice Place Terrestriall and Celestiall The Terrestriall or earthly Paradice is that Paradice in the which Adam was placed by God himselfe a place of excellent felicitie beauty and glory and out of the which both Adam and his posterity after him Gen. 2.8 euen vnto this day were cast by reason of their sins There is besides this the Celestiall Paradice or the kingdome of heauen into the which the Lord Iesus Christ the second Adam was now to enter and doth promise this Penitent here the fruition therof with himselfe whereby is meant indeed the happie and blessed estate of glorified souls in the kingdome of heauen as it appeareth plainly by that of the Apostle Paul 2 Cor. 12. that when hee was caught vp into Paradice he was caught vp indeed into the third heauen But why doth our Sauiour call heauen by the name of Paradice Quest In regard no place on earth could better resemble the kingdome of heauen Answ and being to speake to men and not to Angels Paradice was the most excellent place a place of pleasure solace and of all delight and therefore did most fitly shadow out the variety and excellency of those delights and pleasures in the kingdome of heauen And herein will teach vs Doct. In heauen is the perfection of happinesse That in heauen there is the perfection of all happinesse of pleasure and delight The great pleasures in the garden of Eden where there were trees of all sorts and Riuers for pleasures and delight doth most excellently shadow out vnto vs those pleasures reserued for the Saints in Gods kingdome which happinesse of euery true beleeuer shall in the last day appeare to the whole world to men and Angels when he shall come as the Apostle saith 2 Thes 1.10 To be glorified in his Saints and to be made maruellous in all them that beleeue There is to bee looked for the perfection of their glory especially when the bodies of true beleeuers shall come to be glorified with their soules for so saith the Apostle Phil. 3.21 He shall change our vile body and make it like his glorious body and then their bodies and soules ioyned together and glorified together must needs inioy the perfection of their happinesse and glory and for the hastening of the consummation thereof the Saints vnder the Altar cry How long Lord Reu. 6.10 as indeed expecting and longing for the full fruition of that glory This happinesse glory what it is if we had the tongues of men and Angels wee are not able to expresse it the Apostle tearmes it A most excellent 2 Cor. 4.17 and an eternall weight of glory when hee shall appeare we shall be like vnto him saith Saint Iohn 1 Ioh. 3 2. The Church is compared to a Bride and the Lord Iesus Christ to the Bridegroome Reu. 19.8 now what can be imagined here that can yeeld more ioy and contentment then a marriage day when the married couple enioy the sweet content in the fruition of each other Thus
And indeed the wrath of God for the sins of the world lay so heauy vpon him as that it pierced his very soule For had Christ suffred onely in body then had he onely ouercome a bodily death then were our estate most miserable But our sinnes hauing deserued not onely a bodily death but euen the second death the death of body and soule it was therefore necessarie that Christ should satisfie the wrath and Iustice of his Father for both And indeed whence was it thaâ— when that his bitter death approched he began to be so sorrowfull and heauie whence was it that he said vnto his disciples My soule is heauy c. whence was it that he fell so often vpon his face and prayed Father if it be possible let this cup passe from me Whence was it that an Angell was faine to come from heauen to comfort him Whence was it that he prayed groueling his face to the earth wheÌ„ his sweat was drops of bloud trickling downe to the ground Whence I say was all this but from those bitter pangs that he felt in his soule his soule being made an offering for sinne But how could God be iust in Quest 1 punishing an innocent for the nocent We must consider Christ in his sufferings not as a debtor Answ but as a suretie and a pledge betwixt God and vs who had vndertaken for vs Therefore he suffered not as guiltie in himselfe but personating vs that were guiltie Now it stands with the course of Iustice to lay the debtors action vpon the Suretie especially being willing and able to satisfie the same Quest 2 But Christs death was short and but for a little time and the sinnes of mankinde deserued an euerlasting punishment how then could this finite death of Christ answer for such an infinite debt Answ This proceeds from the dignitie and worth of the person that doth suffer and that is the Lord Iesus Christ himselfe in respect of his Humanitie which was more then if all mankinde vnto the end of the world should haue suffered the wrath of God in Hell for euer Seeing then that Christ was Vse 1 thus to vndergo this accursed death to free all the elect from the curse of the Law and death This shewes first of all the miserie of euery wicked man and impenitent sinner that is not reconciled vnto God in Iesus Christ that hath no part nor portion in Christs sufferings against whom the Law is yet in force To such an impenitent sinner do I speake whatsoeuer Christ suffered here in some sort rests for thee to suffer thou that art a swearer drunkard prophane person that liuest yet in thy naturall estate and art not transformed into Christs death and by faith made a member of Christ Thou lyest yet in thy sinnes art vnder the curse and malediction of the Law Christ hath in no wise vndertaken for thee but thou thy selfe must one day beare the shame curse and punishment due for thy sinnes Oh the misery of euery impenitent sinner were this duely considered it would dampe all the present pleasures of the wicked and set them on worke to make their peace with God Vse 2 Secondly seeing Christ must needs vndergo so shamefull ignominious and so cursed a death and all for the satisfying of Gods Iustice for sinne we may here behold as in a glasse the cursed nature of sinne If we looke vpon sinne in our selues and in those miseries it brings vpon vs here we can neuer sufficiently discouer the cursed nature thereof But when we shall cast our eyes vpon the Lord Iesus Christ himselfe and see him all to be racked and torne crucified and tormented agonizing water and bloud yea crying out in the perplexitie of his soule My God my God why hast thou forsaken me This will let vs see sinne in the vgly face thereof And last of all seeing that Vse 3 Christ became thus obedient vnto the Law and by his sufferings bare the full curse and malediction of the same and all to this end to free vs from the curse who were cast men by the law and adiudged to death this may serue for matter of singular comfort and consolation vnto the godly for now whensoeuer Sathan shall accuse them they may then triumph ouer Sathan hell and death with Saint Paul Rom. 8.33 Who shall lay any thing to the charge of Gods chosen It is God that iustifieth who is he that condemneth It is Christ that dyed c. We haue therefore cause to reioyce in the Crosse of Christ aboue all things and to say with Paul I desire not to know any thing but Christ and him crucified And thus much for Christs sufferings Now we come to those two Malefactours that were crucified together with Christ Text. 39. And one of the Theeues that were hanged c. Before we come to handle these words two doubts are to be remoued Quest 1 In Moses Law theft was punished with restitution If a man shall steale an oxe Exod. 22.1 or a sheepe and kill it or sell it he shall restore fiue oxen for an oxe and foure sheepe for a sheepe It may then bee demanded How theft amongst the Romans and so likewise amongst vs comes to be punished with death This was a Iudiciall Law for a time Answ and their countrie was more fruitfull then ours and therefore were not so much hurt by stealing being rich as we being poore Besides our people are more cruell then they were and therefore more sharper punishments are to be prouided But some conceiue that the word in the originall is to be vnderstood of such theft as is ioyned with murther 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so to be vnderstood of day-theeues or robbers by the way side But Saint Matthew hath it thus Quest 2 The theeues cast it in his teeth Mat. 27.44 as if both of them had beene against Christ This is but More Scripturae Answ Numerus pro numero the Scriptures phrase one number put for another like that of Saint Matthew When the disciples saw it Ioh. 12.5 that she poured a box of oyntment vpon his head they had indignation Now Saint Iohn saith that this was but one disciple Iudas Or else it may bee answered thus That both were wicked at the first and at last one repented and conuerted leauing his rayling and mocking and beleeueth in Christ VERSE 39. And one of the euill doers which were hanged rayled on him Text. sayâ—ng If thou be Christ saue thy selfe and vs. WE haue here first of all the gracelesse and impenitent Theefe acting his part vpon the â—â—age of the Crosse Wherein are obseruable 1. The person An euill doer 2. His behauiour rayled 3. On whom on Christ 4. In what manner 1. Calling the truth into queâ—tion If thou be Christ 2. Scoffingly desiring deliuerâ—nce from him Saue thy selfe and vs. Here we haue first of all to behold a gracelesse wicked 1 Person and impenitent wretch suffering
his conuersion he was vnprofitable yet now saith Paul is profitable to thee and me No Vsurer is more forward to put out his money as it commeth into his hand for an increase as is the childe of God to improue the grace receiued for the good of others And it must needs be so First in regard of the nature and propertie of grace it selfe which is of a generatiue nature producing grace this Talent cannot bee hid or kept close in the heart without profit or increase Indeed the common gifts of the spirit such as are giuen many times to the wicked themselues these are not so profitable because they are but common gifts but where the sanctified graces of Gods spirit are They are saith the Apostle giuen to edifie withall and these are neuer idle nor vnprofitable in the heart of a true beleeuer As none are more desirous of wealth then the rich so they that haue grace are euer seeking for a further increase thereof Secondly the godly know right well that the gifts and graces of the spirit are giuen to the same end viz. that the body of Christ might be edified hence is it that the Lord Iesus doth so straightly inioyne Peter When thou art conuerted Luk. 22.32 1 Pet. 4.10 strengthen thy brethren and againe Let euery one as he hath receiued a gift minister the same one vnto another as good disposers of the graces of God And indeed God doth neuer giue to any of his seruants any spirituall grace for his owne priuate benefit alone but that hee might be a good Steward and Disposer of the grace of God for the good of others And hence is it that the Apostle concludeth of the grace bestowed vpon him 2 Cor. 1.4 that God had comforted him that hee might comfort others with the same comfort Thirdly there is no seruice that a Christian can doe in the Church that hath the like promise of recompence or reward as that which extendeth to the soules of men Let him know that he that hath conuerted his brother Iam. 5.20 hath saued a soule from death and shall hide a multitude of sins and againe Dan. 12.3 They that turne many to righteousnesse shall shine as the starres for euer and euer The mercies that men shall shew here vnto the bodies of the Saints shall bring with them a sure reward Luke 10. He that shall giue but a cup of cold water vnto a Disciple in the name of a Disciple shal not lose his reward How much more shall the feeding and refreshing of hunger-starued soules with the bread of life that are ready to perish be plentifully rewarded with him Vse 1 Seeing then that where there is the worke of grace and true conuersion such labour by all meanes possible to bring others into that happy condition with themselues This may serue for matter of tryall and examination of the work of grace in our selues Would we haue the comfort of our owne conuersion and repentance doe but question thy owne heart how thou standest affected towards those thousands in Israel that yet are held in miserable bondage vnder Sathan power of darkenesse wallowing in the bloud of their owne soules Canst thou mourne for these as Samuel did for Saul dost thou pittie them in their spirituall miseries and doe thy bowels earne within thee towards such And dost thou labour to the vtmost of thy power and according to thy calling to bring home those that goe astray to the knowledge of the truth dost thou take all opportunities that are offered vnto thee by admonition instruction and reprehension to set forward the Lords worke herein Surely there cannot be a more certaine note of the truth of grace in thy heart and of thy owne conuersion then this When thou art conuerted saith our Sauiour to Peter Strengthen thy brethren No man can truely desire and indeuer the spirituall good of another that hath not tasted of the work first in himselfe But if on the contrary part vpon this examination thou findest that there is in thee no touch at all of griefe for the sins of other men thou layest not their miseries to heart the horrible sinnes of the times such as are whordome pride drunkennesse swearing prophanation of the Sabbath c. These things doe no whit affect thee nor trouble thee surely thou hast cause to mourne in secret and to be humbled for the hardnesse of thy owne heart for as yet the worke of grace is not wrought in thee for if it were it would manifest in this to labour the spirituall good of others Doe but consider the truth of this poynt in the example of this Penitent Theefe that had the least time that euer we read of or heard of to manifest the fruits of his repentance in and we shall see that howsoeuer his time was short and he was now to minde the euerlasting welfare of his soule yet hee is not vnmindfull of the spirituall misery of the soule of his Brother by rebuking him for his blasphemy by putting him in minde of his sinne and the equitie of that his deserued punishment that was now inflicted vpon him and all to this end if it were possible that his heart might bee touched with some remorse for sinne and hee be brought to repentance for the same There is no grace in that heart that doth not indeuer this in some measure of life Secondly if their case be miserable that doe not compassionate others in their spirituall miseries what shall wee say of those that with Simeon and Leui are brethren in iniquitie that prouoke one another come let vs cast in our lots together that are Sathans spokesmen and solicitors to draw men into sinne And those againe that are so farre from labouring the spirituall good of others as Ismael-like by reproches and disgraces lay stumbling blocks in the way of others to hinder them in their Christian courses like the Scribes and Pharisies against whom our Sauiour pronounceth a woe because they entred not into the kingdome of God themselues nor suffered those that would And last of all this may prouoke all vnto this duty and to labour to approue the truth of their owne conuersion by labouring to be instruments of the spirituall good of others And this duty rests vpon all for we are all a kingdome of Priests Reu. 1.6 and haue receiued a holy accomptment of the Father So especially the Ministers of the Word whose sacred calling cals for this duty they are in a speciall manner to looke vnto it 2 Tim. 4.2 they are to preach the Word in season and out of season Sow thy seede saith Salomon in the morning and let not thy hand rest in the euening for thou knowest not which shall prosper God calleth not all at the same houre but some at one time and some at another neither doth hee make the Word effectuall at all times at the first hearing Luke 11. for the strong man armed will
vengeance belongeth Psal 94.1 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 exhor ing 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 Reas 1 First 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 Reas 2 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 Reas 3 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 Vse 1 This serues first of all to condemne that horrible practice of the Church of Rome 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 Vse 2 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 al-sufficiency 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 God and such a one that is full of compassion able and willing to helpe Thus doth this Penitent here yea behold him as a God of mercy and Father of all consolation and comfort Standest thou in need of his power to helpe thee Present him vnto thy minde euen at the first entrance into thy prayers as a powerfull God And so likewise for his wisedome truth iustice c. We euer seeke those things most constantly and comfortably when we know them to bee haâ— at his hands from whom we seek them This being carefully obserued of vs we shall finde it a strong prop vnto our faith and an excellent meanes to kindle affection in vs and so a thing most vsefull and necessary in prayer Text. Lord remember me when thou commest into thy kingdome 2 His desire it selfe These two Theeues make two different requests vnto Christ the one for a corporall and temporall deliuerance If thou bee Christ saue thy selfe and vs. The request of the other is that his soule might bee saued in the day of the Lord Lord remember mee c. according to the inward principle of the heart so goes the desire They that are carnall are carnally minded but the spirituall man is spiritually minded and his â—esires are principally after spiriâ—uall things And herein will teach vs That the saluation of a mans soule is the thing that euery man Doct. The saluation of the soul is principally to be desired next vnto the glory of GOD ought principally to desire This Penitent had taken care of Gods glory before by iustifying Christs innocency and now in the next place he looketh after the saluation of his soule that it might goe well with that in death yea by how much the more excellent the soule is aboue the body by so much the more carefull ought a man to be of the saluation of the one aboue the other Our greatest care must be that it may goe well with our soules at death We may suppose this penitent Thiefe speaking thus at this time O Lord inasmuch as my life had beene wretched it is iust with thee that I should now at last suffer this shamefull cursed death It is not life that I desire but am willing to imbrace the sentence of death and the rather for that I see it is thy good pleasure it should be so This is the onely thing I now desire that when this life shal haue an end I shal come to appeare before thee in thy kingdome that thou wouldest bee pleased in mercy then to remember me Now if all Gods children bee led by one and the same spirit and so are alike disposed in respect of spirituall good things it must necessarily follow that this longing desire after life and saluation that was in this Penitent is wrought in some measure in the hearts of al those that are vnder the same â—ope and they are able in the witnesse of a good conscience to say as hee did here Lord remember me c. This affection was in the Prophet Dauid when hee saith O Lord I haue longed for thy saluation And indeed what other thing then the soules future happinesse can the Scriptures intend in these and the like places exhorting vs to seeke for wisedome and knowledge as for siluer Pro. 2.4 Of searching for it as for treasures of striuing to enter in at the straight gate Luk. 13.24 Ioh. 6.27 of labouring for that meate which shall indure to euerlasting life of running to
obtaine and the like what is meant I say in all these but the saluation of the soule aboue all other things This was old Simeons desire Luke 2. Lord now lettest thou thy seruant depart in peace c. This affection we finde to haue beene in those Iewes conuerted at Peters Sermon Men and Brethren Act. 2.37 say they What shall wee doe to be saued being conuinced in their iudgements of that their hainous sinne of crucifying the Lord of life they came trembling vnto the Apostles fearing what would become of their soules We may see this in that poore perplexed Iaylor who came trembling in to Paul and Sylas Act 16.30 with his Sirs what shall I doe to be saued This truth is further cleared vnto vs by Christs prayer hee hath left vnto vs where wee are taught to pray first of all Thy kingdome come Mat. 6. before Giue vs this day our daily bread And this is obserued to haue beene the commendations of that wise Merchant that sold all that he had to buy the Pearle Mat. 13.44 as knowing that it would make him rich vnto saluation I might giue diuers other instances and examples but these are sufficient to shew what is the disposition and affection of all Gods people Theirs are hungrie soules theirs are longing hearts and the maine thing they so much desire is the saluation of their soules Whereas on the contrary part carnall men like the Impenitent Thiefe preferre a temporall deliuerance before an eternall Hag. 1.2 Like those Iewes who preferred their owne priuate gaine before the building of the Temple Heb. 12.16 Like Esau a messe of pottage before the Birth-right Like those Gadarens Mat. 8.24 their hogges before Christ And like that young man in the Gospell who went away sorrowfull Mat. 19. chusing rather to hazard his soule then to part with his wealth Now the grounds are these Reas 1 First the godly do principally desire the saluation of their soules in regard their iudgements are rightly informed to set a due price vpon the same The Apostle Saint Peter speaking of the inheritance of eternall life calleth it Immortall 1. Pet. 1.4 vndefiled and that which withereth not reserued in heauen for vs. Wherein he secretly compareth the things of this world with those that are reserued for the faithfull after this life and sheweth that all things here are corruptible but the things of the life to come are incorruptible And hence it comes to passe that wisdoms children make choice of heauen heauenly things aboue all transitorie things whatsoeuer Reas 2 Secondly our Sauiour sheweth the necessitie hereof Mat. 16.26 saying What shall it profit a man to winne 〈…〉 the whole world and to lose his owne soule Were it not better for that man that he had neuer beene borne what then can deserue the chiefest of a mans care if not this Thirdly this is it that distinguisheth Reas 3 betwixt Gods people and the men of this world worldly men desire principally worldly things Corne and wine and oyle Whereas the godly that haue another principle within to direct them desire especially Gods countenance and grace with Dauid But Lord grant me thy countenance c. Psal 4.6 This serues first of all to reproue Vse 1 the great and generall neglect of that for the which there ought to be so great a care Alas the behauiour of the greatest part of the world concerning their soules and the eternall wellfare of the same after this life sauoureth of an opinion that it is either a thing most easie or a thing indifferent to be saued For the things of this life wee see the excessiue care the wonderfull labour and paines that men take early and late by Sea and by Land putting their bodies many times to that labour they would not willingly put their beast vnto and all for fleeting and transitorie things that will not that cannot profit in the euill day which caused the Prophet to complaine thus Wherefore do ye lay out your siluer Isa 55.2 and not for bread and your strength and not being satisfied Who can sufficiently bewaile this madnes and cry downe this follie The cares of this life like Pharaohs leane kine Gen. 41.20 hath deuoured the care of heauen Such men can neuer lift vp their mindes vnto heauen that account the earth and earthly things their chiefest Treasure giue them enough of this world and let him that will take the world to come None are farther out of the way nor destitute of true wisedome then those men are What are they better then fooles that preferre a peece of rotten wood that shineth in the night before the finest gold of Ophyr Oh let vs take heed lest while wee condemne this as madnesse and folly in other men we proue not our selues the greatest fooles Secondly this may serue to admonish euery one in the feare of Vse 2 God that with this godly Penitent wee make sure worke for a better life There is nothing concerneth a Christian more then this to get good assurance vnto his owne soule that he shall bee saued at last Wee dwell here in houses of clay and our eyes on euery side of vs do behold the vncertaintie of all earthly things Why then should our thoughts be so taken vp for these fraile bodies of ours which are but slaues to death so as in the meane time we neglect our pretious soules which haue an euerlasting being why should we exalt the body so high that must lye so low and moulder to dust and ashes die and rot in the graue and make no reckoning of our soules that liue for euer wherein we may be truly blessed indeed O did wee know the consequence of this one thing and how much it concerneth vs to seeke the eternall wellfare of our soules as Christ said to the Samaritanish woman Ioh. 4.10 If thou knewest the gifts of God we would come vnto the Ministers of God with that question of the trembling Iewes and perplexed Iaylor Sirs Act. 16.30 what must we do to be saued What comfort can a man take in any thing that wants comfort in this This is that one thing that is so necessary this is that good part that shall not be taken from vs. But it will bee said Obiect Wherefore take you so much paines to perswade to bee saued who is there so vile sinfull or wicked that would not be saued Num. 23.10 Did not Balaam desire to die the death of the righteous And doth not our Sauiour tell vs of many that shall say Lord Lord open vnto vs Mat. 7.21 I answer it is most true Resp none so desperately wretched and sinfull but would willingly go to heauen escape Gods wrath and be saued at last But these light wishes and desires may be in the wicked as well as in the godly in those that shall perish euerlastingly as well as in those that shall be saued at
examples for the further clearing of this truth How many miseries did the Israelites go vnder and that for the space of foure hundred and thirtie yeares yet at last the Lord gaue them rest in the promised Canaan How long was Dauid persecuted before he came to the kingdome and after yet at last the Lord gaue him rest Againe how sore were his inward feares and terrours by reason of sinne yet at the last filled with comfort How dealt the Lord with Iob both in respect of his outward man and temporall estate of a great Prince the Lord brought him to the dunghill And for his soule doth hee not often complaine that God Had set him as a But to shoote at And that the Arrowes of the Almighty had drunke vp his spirits yet at last dyed peaceably And there is reason for it Reas 1 First the Lords owne promise Call vpon mee in the time of thy trouble Psal 50.15 and I will heare thee and deliuer thee Which promise of his the Lord hath euer made good from time to time putting an end at last vnto the miseries of his seruants and giuing them rest and in this regard there is nothing in all the world more sure and certaine then the good successe of the hope of Christians it neuer misseth of that it aymeth at for their hope which is the Anchor of the soule hath faith for the ground of it Rom. 5.5 whereupon it fasteneth it selfe And further Gods truth and faithfulnesse to assure them of the truth thereof Secondly it is God that inclineth Reas 2 the heart to seeke him and causeth the soule so to hunger and thirst after him All which are cleare demonstrations that the Lord hath a purpose to giue them comfort at last Vpon this verie ground Dauid concludeth the helpe and deliuerance of Gods people in distresse Psal 10.17 Lord saith he thou hearest the desire of the poore thou preparest their heart and thine eare inclineth thereunto Thirdly God delaying to helpe his seruants by and by in time of miserie and distresse doth prouoke them to pray so much the more earnestly and frequently vnto him drawing away the heart from the world and causing the soule to haue the more secret communion with the Almightie and so must needs bring comfort in the end Vse 1 Seeing then that those that seeke vnto God and wait vpon him shall haue comfort in the end as we see in this poore Penitent here This may serue then in the first place to stay the godly in the time of their sorest trials not to despaire not to murmure repine and complaine as if their case were desperate For in due time they shall reape if they faint not What though for a time they beare the burthen and the heate of the day when the Euening commeth they shall not misse of their reward and then they shall see and acknowledge with the Apostle Luk. 21.18 That these light and momentany afflictions which are but for a season shall bring with them an eternall recompence of reward In the meane time let vs possesse our soules in patience tarrie the Lords leasure and waite vpon him our labour shall not bee in vaine in the Lord. After all the boysterous stormes in this life wrestlings against sinne Sathan and our owne corruptions and against malitious and wick d men Deliuerance will come and the godly shall find it most true in the end that they that waite vpon him shall not bee ashamed Vse 2 Secondly it may serue to admonish vs that we take heed that we do not preuent the Lord and forestall that comfortable issue we might haue of our miseries and afflictions either by not seeking of him when miserie is vpon vs or by vnlawfull wayes and means to seeke to come out of them This is indeed to rob God of that honour that is due vnto him in waiting for his helpe and our selues of that comfort wee might otherwise haue of a seasonable deliuerance if we had sought and waited vpon him Thou shalt be with me That is with the soul of Christ for his body went from the crosse to the graue q. d. Since thou hast confessed my name and desirest principally the fruition of mee thou shalt be satisfied in the thing thou desirest Thou shalt be with me Note hence That the soules of the faithfull Doct. 2 after this life haue the fruition of Christ The souls of the faithfull in death are gathered to Christ and are gathered vnto him So soone as the soule goeth out of the body it goeth immediately to heauen or hell The Scripture maketh mention but of two wayes the broad and the narrow and these leade but vnto two places either to endlesse blisse or into Euerlasting torment there is a Paradise you see here for the Penitent Luk. 23.43 or an Abrahams bosome for a Lazarus And there is again a Gulfe of hell for the Glutton Luk. 16. or Euerlasting torment for the Impenitent No third place can bee found in all the Scripture So Paul I desire to be dissolued Phil. 1.23 and to be with Christ The faithfull can bee no sooner dissolued or their soules set at libertie but they are gathered vnto Christ As for the wicked with Iudas they go to their owne place Act. 1. that is to Hell out of which there is no redemption Reas And it must needs be so in regard that Christ is the head of beleeuers and they are his body yea euery true beleeuer is a member of this body Now it is impossible that the head should be glorified but the members must needs participate with the same glory together with the head This Christ prayeth for of his Father Ioh. 17.24 Father I will that those thou hast giuen me be with mee where I am that they may behold my glory which thou hast giuen me Vse 1 This meereth with the doctrine of Purgatory so much vrged and pressed by the Church of Rome as the most gainfullest doctrine of their Church It is wonderfull to see how the great Rabbâ—â—s of that Church are troubled about this fire of Purgatory both what it is where it is how long it shall burne the conditions of those persons that shall haue that fauour to come into it and the like some holding one thing some another Some hold it to be Saint Patrickes hole in Ireland some Etna that Mountaine in Sicily that burneth continually or in the Popes Kitchin they should say where there is indeed a true fire maintained daily by the Fees that come in by that imaginarie fire But what shall I say it is a doctrine that as it hath no footing at all out of the word of God so were the Primitiue Fathers themselues either strangers vnto it or doubtfull of it Aug. de Ciuit Dei lib. 21. Ch. 26. Augustine who liued foure hundred yeares after Christ plainly sheweth that in his time it was not receiued Tertium locum penitus
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 in regard of that implacable Reas 1 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 Reas 2 Secondly 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 Reas 3 But the maine ground hereof is this 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 â—or the Crosiar now more dreadfull then the Scepter Secondly let this admonish vs Vse 2 â—o bee wary how wee censure oâ—hers seeing the most innocent haue suffered neither by mens â—nds heere are wee to iudge of mens estates heereafter Many say of the Godly in time of afflictioÌ„ 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 if thou be a Christian Vse 3 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 measure and manner theâ— they can befall vs. But we oughâ— with much patience to possesse our Soules for that our Brethren and Master too haue troade thâ— same presse before vs. And to this end consider further Motiues to suffer wrong First that heerein we shall bee but conformable vnto Christ our head who suffered as an euill doer at the hands of the wicked Secondly all the disgraces reproches and outward miseries that can be layd vpon vs by the wicked cannot take away duâ— innocency nor make vs vnhappy I will not part with my innocency vntill I dye saith Iob. Thirdly though wee doe not deserue such disgraces or reproches from men yet the Lord is iust in his iudgements and for some secret sin or other may permit wicked men thus to reuile abuse vs for howsoeuer wee deserue them not with men wee are not innocent before God Thirdly for the manner of his death of all kinds of deaths now in vse amongst the Iewes this kind of death was most shamefull painefull and most accursed to be Crucified This kind of death was pronounced accursed by God himselfe Hee that is hanged is accursed of God Deut. 21.23 Gal. 3.13 and so saith the Apostle He was made a curse for vs. Doct. 3 Christ died an accursed death Now Christ in the prouidence of God his Father was to dye this accursed death this shamefull painefull and most ignominious death And heerein it is requisite that wee should not looke so much vpon the malice of the Iewes of Herod or of Pilate of the high-Priest or of the people for these all were but the Lords Instruments to serue his purpose and decree as it is sayd Herod and Pontius Pilate with the Gentiles and people of Israel Act. 4.27.28 were gathered together for to doe whatsoeuer thy hand and thy councell determined before to be done Quest But why was Christ to dye this kind of death aboue al other Ans There are many reasons wherfore Christ was thus to dye and to suffer this kind of death First it was the Decree and Councell of God that it should be so Act. 2.23 Secondly that heerein and heereby it might appeare that Christ was the true Messiah and Sauiour that was promised of old vnto the Fathers for so saith Christ Io 8.28 When ye haue lift vp the Son of Man then shal ye know that I am he Thirdly that herein and hereby Christ might answere all those Types in the time of the Law Leuit. 10.15 Leuit. 7.20 concerning Christ As namely the Heaue offering which was to be lifte vp and shaken from the right hand vnto the left signifiing indeed the spreading abroad of Christs armes on the tree And that of Isaac layd vpon the wood Gen. 22.10 with the brazen Serpent erected vpon a pole Num. 21.8 all which were liuely Types and figures of Christ Fourthly that all those seueral prophecyes made before of the Mesiah to come might haue their period and determination in him viz. They pearced my hands and feete Ps 2â— 17 And againe They shall deliuer him to the Gentiles and they shall mocke him and scourge him and crucifie him Fiftly that those consequents of sin shame paine and the curse might through the sufferings of the Lord Iesus be taken away as indeed they are vnto all true beleeuers through Christ Who hath borne our shame suffering with two Malefactors Paine being racked and disioynted Psal 22.14 The curse being hanged on a tree And thus indeed in all these respects it was expedient that Christ should thus bee crucified and suffer this kinde of death That the Scripture might be fullfilled Io. 18.32 signifying what death hee should dye But especially it was most expedient that Christ should suffer this shamefull ignominious and cursed death that so hee might beare the curse of the law and the wrath of God for vs that wee might bee made Heyres of the blessing for so saith the Apostle He was made vnder the law Gal. 4.4 Gal. 3.13 that hee might redeeme them which were vnder the law that we might receiue the adoption of Sons Now this curse and malediction of the law hath Christ vndergone for vs according to that prophecy of old Esay 53.4 He bare our infirmities and carried our sins He was wounded for our Transgressions hee was broken for our iniquities he made his soule an offering for sin the chastisment of our peace was vpon him And thus was Christ made vnder the law the law deeming and reputing Christ the Transgressor and inflicting vpon him both in soul and body the whole curse and malediction of the law
was dead hee stunke so noysomely that no man could come neare him and yet this was not all for as the end of his body was miserable so was it also in regard of his soule for the Euangelist obserueth Act. 1.15 That hee went to his owne place that is to hell there to remaine for euer to be tormented with the deuill and his Angels And the like may be said of Ahitophel Absolom Ananias Act. 5. and Saphira c. And besides the examples of Gods iudgements out of diuine Writ of those whose liues as they haue beene wicked and vngodly so their deaths haue beene cursed and miserable Ecclesiasticall histories affoord vs infinite Eelix Earle of Wartemberg hauing a long time beene a most cruell persecutour of Christs Church sware to his companions at a supper that ere he dyed hee would ride vp to the spurres in the bloud of Lutherans But the same night the reuengefull hand of God stroke him euen in the height of his malice and cruelty that hee was strangled in his bed with his owne bloud Stephen Gardiner in Queene Maries dayes a bloudy persecutour sitting at dinner at the very time when Ridly and Latimer were burned at Oxford Acts and Mon. Fox he gloried and reioyced exceedingly thereat But the hand of God incontinently stroke him that he was carried presently to bed where his body was inflamed by reason he could not expell his vrine and his tongue mightily swolne and black hanging out of his mouth most fearefully and so miserably dyed The like wee reade of Bonner Morgan Thornton c. who hauing beene cruell persecutours God brought them to shamefull and miserable ends Yea our owne experience daily doth manifest this truth vnto vs that such as haue liued vitiously riotously and wickedly what miserable deaths they many times come vnto How many filthy adulterers hath God cut off with filthy rotten and loathsome diseases causing rottennesse to enter into their bones and bringing them to miserable ends How many beastly drunkards that haue beene inflamed with their strong drinke hath the Lord cut off in the very middest of their drunkennesse and so haue dyed most shamefully and miserably How many murtherers hath the Lord pursued whom none else could accuse and made the malefactours themselues confesse their horrible facts and all to bring a sinfull and wretched life to a shamefull and miserable end Surely the Lord is wonderfull in his iudgements Oh that men were wise to lay the same to heart But we see many times the wicked Obiect 1 whose liues haue beene vile and sinfull haue prospered all their dayes yea and their death it selfe hath not seemed to bee so miserable vnto them Resp It is true God many times suffereth the wicked to prosper in the world Their houses as Iob saith are peaceable and without feare and the rodde of God doth not alwayes fall vpon them What then Is their case any whit the more happie Doth not prosperitie slay the foole And what are all the pompes and pleasures of the wicked but as a blazing Starre presaging ruine and destruction And what though the wicked passe their time in pleasures and feare no euill doth securitie profit any will a man enuy him that goeth to execution in a Satten suit Is not their destruction the nearer at hand and so much the more fearefull when it commeth Secondly the best furniture against Death is Faith hope and a good conscience Iob 27.8 But What hope the wicked saith Iob when God shall take away his soule meaning indeed he hath no hope O but these men dye peaceably Obiect 2 euen like lambes in their beds So may a wicked man do and yet go to hell Answ and be in no better case as Dauid obserueth then the very beast in death Man saith he shall not continue in honour but is like the beasts that dye And indeed there is many times little difference betwixt the death of a beast and that of a wicked man saue the one hath many times a pillow vnder his head and the other dyeth in a ditch When the wicked dye all his hope perisheth Pro. 11.7 But we see that a wicked life Obiect 3 doth not alwayes bring a cursed death the other Thiefe that liued loosly and wickedly yet at last repented and was saued and God hath made a promise that at what time soeuer a sinner doth repent c. Resp I answer t is true the other Thiefe repenting and beleeuing in Christ was saued at the very last But what was not this miraculous Did not Christ now vpon a speciall occasion to shew the effect of his bloud the power of his passion and to demonstrate vnto the world his Deitie euen now at his lowest ebbe of humiliation shew his power in the conuersion of the Thiefe Must this extraordinarie example now be propounded as a president for euer that was but once miraculous and wrought vpon speciall occasion So mayest thou looke againe for the renting of the stones the opening of the graues and the raising of the dead and to see againe those other miracles of Christ that did accompanie that conuersion of his And for further satisfaction consider First that it is not impossible but that this was the first time of the call of this Thiefe that he had neuer heard Christs Sermons before or had any outward call before this time that now he came to suffer with Christ and so his sinnes being of ignorance might excuse in part as Paul speaketh of his The Lord shewed mercy 1 Tim 1.13 because I did them ignorantly But now thou canst not pleade this ignorance inasmuch as thou hast liued vnder the Gospell and hast had an outward call by the preaching of the same Secondly this example of the penitent Thiefe as it was extraordinary so we see it singular the Scriptures not leauing vs one example more of the like Now particular examples are not to bee vrged for a generall practise especially in so weightie a thing as the saluation of the soule is The other Thiefe that liued as he did died not as he did but our Text sheweth his miserable end that hee died impenitently blasphemously and desperately and so haue we likewise seene euen now proued vnto vs the miserable end of many moe whose liues as they haue beene sinfull so their ends haue beene fearefull If Sathan then or thy owne sinfull corrupt heart shall go about to perswade thee at any time that though thou takest thy sway and swing in sinne now thou mayest hereafter when thou wilt thy selfe repent with the good Thiefe and so be saued Answer Sathan thus and tell thy heart from me that it is a thousand fold more probable that thou shalt dye as thou hast liued impenitently wickedly desperately with the Impenitent Thiefe and so be damned rather then to haue such a singular grace giuen thee and mercy shewed at the last houre to repent with the penitent Thiefe and so be saued
But God hath said That at Obiect 4 what time soeuer c. It is most true that at what time soeuer c. Resp And it is the mercy of God that we haue that and the like places of Scripture left vnto vs to comfort vs as a hand reached out vnto vs to keepe vs that we sinke not in the pit of desperation being so conscious vnto our selues of so many impieties through the which wee haue forfaited Gods fauour and loue in Iesus Christ and made our selues liable vnto his wrath and vengeance for euer But though the Lord say at what time soeuer a sinner doth repent he will blot out he doth not say at what time soeuer a sinner doth sinne he will giue repentance Repentance is Gods gift prouing saith the Apostle if at any times God will giue thē repentance Qui promisit poenitenti veniam Non promisit peccanti poenitentiā Aug. And though God giue forgiuenesse euer to the penitent hee doth not euer giue repentance to the sinner And if the Lord giue not this gift and grace of repentance it is impossible for a sinner euer to repent Nay when the Lord hath once in the Gospel made tender of grace saluation conuincing our iudgements and bringing sin to fight with the wages of sin which is the wrath of God and destruction of soule and body for euer And with all tendering vs a gratious pardon in the blood of his Son that vpon our true repentance hee will bee againe reconciled vnto vs which tender of grace mercy offered when it shall bee on our part reiected and men shall perfer their owne sinfull lusts before their peace and by their obstinacy and willfull rebellion in sin trample vnder foote the blood of the Lord Iesus the time may come nay the time will come when thou wouldest faine repent thee of thy sins and canst not the Lord then may giue thee vp to hardnesse of heart and finall impenitency And therefore dally not with sin presume not to repent at thy pleasure But breake off thy sins betime by repentance remember that God will not be mocked Whatsoeuer a man soweth saith the Apostle that shall hee reape The whole life of a Christian should bee but a preparation for death for in dying well doth consist the wellfare of a Christian for euer Now it is in grace in some sort as it is in nature the seede cast into the ground must haue some time to roote to battle to spring and to bring forth fruite and according as the seede is so is the crop we must sow in teares if we wil reape in ioy And largly in the one Modica sementi detractio est magnum messis detrimentum Bern. if we will reape abundantly in the other Againe men doe not sowe tares and looke to reape wheate Besides neuer was there seene a Seed-time Spring Sommer and Haruest come together O then why should Sathan and our owne sinfull hearts thus delude vs to thinke that wee may reape the crop of glory in heauen neuer sowed the seede of grace on earth Whereas God hath ioyned these two together grace glory Without holinesse no man shall see the Lord. To returne now to the vses Vse 1 Seeing this is so then that an euill life hath commonly an euill death then the madnesse of those men is to bee mourned for as Samuel mourned for Saul that flatter themselues in their sinfull courses that they shall at last dye happily when they haue had no care nor conscience in their liues to liue holily Indeed I confesse that heauen hath many well willers who would not goe to heaven auoid the torments of hell Cursed Balam himselfe can wish that his soule might dye the death of the righteous Numb 23. though he had no regard at all to liue the life of the righteous But these are but bare wishes in the wicked they cannot properly be called desires because they come but from some sudaine passion in the heart when the thoughts of death Iudgement or Hell possesse them Whereas the desires of the godly are euer ioyned with the meanes conducing thereunto such as are the daily hatred of sinne grouth in mortification daily increase of heauenly knowledge faith repentance and the like But these men separate those whom God hath ioyned together grace and glory And though their liues be neuer so vile wretched and sinfull presume that it shall go well with them in death No question this Impenitent Thief could not but see that his sinfull course of life and his heart must needs smite him somtimes for the same And what might be the answer he gaue his heart euery man may iudge that though he ran a sinfull course for a time yet he would repent at last and become a new man Thus is it now with the drunkard swearer vsurer yea the prophanest liuing for none can be so desperately sinfull but sometimes their hearts smite them and they answer them still with a late repentance as if repentance were in their power But at last comes death and ouertakes the sinner and now is he taken as a Bird in the snare Now he sees when it is too late how Sathan and his owne cursed heart haue kept him hud winkt and now in stead of confession of sinne and sorrow of heart for their former abhominations and calling on God by earnest and hearty prayer all which they promised vnto themselues at this time Behold here in this Impenitent Thiefe hardnesse of heart and finall impenitency yea he falls to mocking and blaspheming the Lord of life from whom saluation commeth Canst thou heare these things thou that art a drunkard swearer vncleane person that lyest and liuest in thy sinnes and not haue thy heart tremble within thee I will conclude with that of Moses O that men were wise Deut. 29. then would they consider their latter end Vse 2 Secondly seeing then that the late and last houres repentance the common refuge of wicked men as it falls short of holinesse in life so it seldome reacheth to happinesse in death It shall bee our wisedome then betimes to lay for this worke of repentance and to liue an holy life that hath the promise of an happie death Get we grace in life we shall not misse of glory in death Psal 73. Marke the vpright man and behold the iust the latter end saith Dauid of that man is peace They shall enter vpon peace and shall rest in their beds Who Isa 57.2 Euery one walking before the Lord in righteousnesse So Paul I haue kept the faith 2. Tim. 4. henceforth there is laid vp for me a crowne of righteousnesse Thus runne then the promises of blessednesse in death to such and such onely who walke with God in a holy life But we see sometimes euen of Obiect 5 those holy Brethren that haue liued so purely and so godly in death they haue raged and blasphemed yea and
sinne in wicked men as it were the top of all iniquitie and impietie Psal 1.1 hee describeth the wicked thus He sitteth in the seat of the scorner By all which testimonies it may appeare that it is a cleare euidence and demonstration of a notorious wicked man to be giueÌ„ ouer to this sinne of mocking And it must needs be so For Reas 1 First we see men commonly mocke at Fooles and folly now in what esteeme are the godly with the wicked but as fooles and religion it selfe 1. Cor. 1.21 what is it esteemed but as Foollshnesse to those that are naturall men and therefore it is no maruell though the godly be contemned and reproached and their best performances scorned and derided Secondly this proceeds from Reas 2 the abundance of malice and corruption that is in the hearts of wicked men for so saith Christ O generation of vipers Mat. 12.34 How can ye being euill speake good things for out of the abundance of the heart the mouth speaketh Cursed language euill speaking mocking and reproachfull speeches is the naturall language of wicked men being led by the spirit of darknesse their words and actions must needs be sinfull and wicked that must tend to vtter darknesse This may teach vs then how to iudge and esteeme of such men Vse 1 as are giuen ouer to this sinne namely as notoriously wicked for when Dauid speakes of the degrees of sinne and sinners by a gradation Psal 1.1 the Seat of the scorner he placeth in the last place as worst of all And yet it is lamentable to how many wee haue amongst vs that glory in the dexteritie of their wit and thinke it their praise that they can breake some wittie iest on others that may cause laughter but such do but glory in their shame Let such be admonished in time to breake off this sinne by repentance for seldome or neuer doth it escape the reuengefull hand of God What became of Cain Ismael the two and fortie youngsters that mocked Elizeus the Prophet What became of this desperate malefactour that mocked Christ Yea let it be obserued and wee shall finde it true that such as haue beene guiltie of this sinne that haue beene mockers of the Word of God of Gods Ministers and of the professors of the Gospell whether some token or other of Gods vengeance hath not ouertaken them euen here in this life wherein the Lord doth vsually shew his indignation against this sinne Secondly it may teach vs carefully Vse 2 to heed our selues as to auoid all sinne so especially this sinne of mocking railing and euill speaking which the Lord in so speciall a manner hath made a marke and a brand of a wicked man And last of all doe none but Vse 3 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 Text. Saue thy selfe and vs. 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 Doct. 3 That wicked men in time of affliction are more troubled with the punishment 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 sayâ—ng Doest thou not feare God seeâ—ng thou art in the same condemnation HItherto wee haue heard the fearefull estate and condition of the Impenitent Thiefe whose â—ife as it was wretched and miseâ—able so was his death fearefull â—nd damnable Wherein we haue â—eene that an euill life hath commonly attending it an euill death Now followeth in order the â—ehauiour of the Penitent Thiefe â—e this time that was crucified on â—he right hand of Christ who is â—o farre from rayling on Christ â—y the example of the high Priest â—nd Elders or with his Fellow â—he 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 botâ— in the powerfull worke of Mortification and viuification 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
the world but that thou wouldest keepe them from euill and indeed the ingemination and doubling of the petition shewes the wonderfull care he had of his people And to this purpose excellent is that of the Apostle Saint Iames Brethren saith he If any of you doe erre from the truth Iam. 5.19.20 and one conuert him let him know that hee which conuerteth a sinner from the error of his way shall saue a soule from death and shall hide a multitude of sinnes There can bee no greater testimony of a gratious heart and that the worke of regeneration and sound conuersion is wrought in a man then by testifying his care ouer his brother to keepe him from sinne And on the contrary part it is a note of a false Prophet and of a gracelesse heart to winke at the sinnes of others Lam 2.14 Thy Prophets haue looked out vain and foolish things for thee they haue not discouered thine iniquities to turne away thy captiuity But the reasons will make it Reas 1 more cleare First they are our brethren this may be one forcible reason to perswade vs to the practise of this duty to stop them in their course of sinning They are our brethren and they are in some sort committed to our keeping and if wee shall suffer them to sinne without rebuke or reprehension insomuch that they perish the Lord will say to vs as sometimes he said to Cain where is thy brother Gen. 4.10 when it will be in vaine for vs to post off the matter with am I my brothers keeper for the Lord for this sinne will proceed against vs as hee did against Cain What hast thou done The voyce of thy Brothers bloud cryeth vnto mee from the earth When it shall be in vaine for any man to pleade they neuer offered violence to the liues of their brethren since they neuer sought to stop and restraine them in their sinfull courses but suffered them to goe on in all manner of sinnes without reprehension Accessories by the law are as deepe wee say in the sinne as the principall yea and many times suffer with the malefactor thus is it with sinne so dangerous a thing it is to be silent at the committing thereof Reas 2 Secondly Saint Iames addeth two other most excellent motiues or reasons to perswade vnto this duty Iam. 5.20 Hereby we shall saue a soule and couer a multitude of sinnes Then the which what more noble or honourable seruice can a Christian perform either towards God or man First to saue a soule Luke 15. the very Angels reioyce at the conuersion of a sinner the promise is that such a one shall shine as the starres in the firmament Dan. 12.3 and indeed this is such a worke whereunto all the faithfull must addict themselues according to that measure of grace giuen them and that petition we put vp daily Thy kingdome come When wee shall labour to bee instruments to inlarge that kingdome of the Lord Iesus and bring others from sinne to God otherwise indeed wee doe but mocke God like as if a husbandman should pray Giue vs this day our daily bread and neuer set his hand to the plough nor cast his seede into the ground Againe what a blessed thing is it to helpe to couer sinne yea a multitude of sinnes which those shall doe that are any wayes a meanes to bring others to the sight of their sinnes and to repentance for the same for alas such is the policy of Sathan and such is the corruption of euery mans heart by nature that they seeke by all meanes possible to couer their sinnes But how euen as Adam his nakednesse with fig-leaues that can neuer shelter them from Gods wrath So euery man seeketh something or other to couer his sinnes but the best way to haue sinne couered is first to vncouer them Ier. 31.18 After I was conuerted I smote vpon my thigh saith Ephraim Psal 51.3 so Dauid My sins are euer before mee and what followed Against thee onely haue I sinned Happy man Nathan that did so vncouer sinne that GOD might couer them Reas 3 Thirdly euery Christian must make conscience of this duty to stop others in a course of sinne in regard of himselfe lest hee bring vpon his owne head the sinnes of other men Now euery man hath enough to answer for of his owne though hee become not guiltie of other mens sinnes But how may a man be charged with the sins of others Quest This is done three wayes in Heart Word Deede First in heart Answ How many wayes a man becomes guilty of the sins of other men and that three wayes First when though hee neither commit the euill himselfe nor approue of the same being committed by others yet if hee mourne not in his heart for the same sinne to see how God is dishonoured In heart and how greatly the soule of the offender is indangered hee becomes guiltie of this sinne This was the fault of the Corinthians for the which Paul reproues them who when they saw the incestuous person who had sinned so fouly they sorrowed not nor grieued as they ought for that sinne A contrary example we haue in Dauid Psal 119.136 My eyes gush out with water because men keepe not thy law and of righteous Lot whose righteous soule was grieued at the abhominations of the filthy Sodomites Secondly when though a man neither doth or saith any euill himselfe yet secretly in his heart approueth of the euill of another This was Pauls sinne before his conuersion hee cast no stone at Stephen himselfe yet he consented vnto his death as himselfe confessed Acts 7.58 Acts 22.20 and held the cloathes of them that did stone him and in this regard was guiltie of his death Thirdly by conniuence silence or indulgence when a man shall suffer sinne and the sinner to passe without reproofe And thus was Eli faultie in not punishing his sonnes for which sinne the Lord punished him And thus offendeth the Minister in not reprouing the sinnes of those ouer whom the Lord hath set him and so likewise the Magistrate in not punishing offenders vnder him Eze. 3.17 Yea and this is the sinne of all such as can with patience heare the Lord dishonoured his Name blasphemed his Sabbaths prophaned and all manner of impiety committed without any reproofe at all like vnto Gallio Act 18.15 16. wlll not trouble themselues about such things whereas the Lord doth require this at the hands of euery Christian that haue themselues obtained mercy by admonition exhortation reprehension and by all other helps and meanes to shew mercy to others to stoppe them in the course of sinne In word Secondly a man may be guiltie of the sinnes of other men in word and that three wayes 2 Sam. 11.15 Mar. 6.29 First by counselling another to euill and thus became Dauid a murtherer by the letter he sent vnto Ioab in the matter of Vriah
Land-lord or some great man in the Country that is a Papist or an Atheist vpon whom he hath some dependency whose displeasure he is not able to beare doth make him pull in his head that he dares not bee too forward that way These men are like Symon of Cyrene who bare the Crosse but suffered nothing So these weare the cognizance of Christ but will suffer nothing for Christ O this is a grieuous and a fearefull sinne I would commend vnto such a one these places of Scripture to bee duely thought vpon Heb. 10.38 The iust shall liue by faith but if any man draw backe my soule shall haue no pelasure in him Reu. 21.8 The fearefull and vnbeleeuing shall haue their portion in the lake which burneth with fire and brimstone which is the second death Mar. 8.38 Whosoeuer shall bee ashamed of me and of my words among this adulterous and sinfull generation him shall the sonne of man be ashamed of when hee commeth in the glory of his Father with all his holy Angels O that these things were duely thought vpon how would they make vs tremble to consider how vpon euery light occasion we are ready to pull in our heads euery threat euery mocke and disgrace euery frowne of a mortall man that is but dust is ready to make vs stagger in the good way of righteousnesse and to abate our zeale in our holy profession An euident demonstration that the zeale of the Lords house hath not yet consumed vs. Secondly learne from this Penitent thus clearing Christs innocency pleading his cause and acknowledging his Deitie when all besides scorned and derided him neuer to thinke thou hast profited aright in the Schoole of Christ if either feare or shame abate thy zeale or cause thee to deny that truth thou hast professed or any way to estrange thy selfe from the professours of the same especially in time of their afflictions Heb. 11.25 It was Moses praise and an argument of his loue to God and his people that he could chuse rather to share with them in their present afflictions then to enioy the pleasures in Pharaohs Court There is no one thing that doth yeeld more sound comfort vnto a mans owne soule then this that he hath stood for Christ and his truth and howsoeuer such a one may meet with troubles and persecutions here hee is faithfull that hath promised Great shall be your reward in heauen Mat. 5.12 Hee that loseth his life for my sake shall finde it saith Christ And therefore as Caesars eye made his souldiers prodigall of their bloud so Gods eye that alwayes is vpon vs and his cause which principally ought to affect vs should cause vs stand to his truth aboue our owne credit libertie life and all But this man hath done nothing amisse Text. It came not to passe but by an extraordinarie prouidence that this Penitent Theefe should in this wise giue testimony vnto Christs innocēcy especially at this time of his wonderfull abasement when all contemned and despised him Iudas betrayeth Pilate condemneth the Scribes and Pharisees and Elders mocke and reuile him the common people and passers by wagge their heads at 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 hotest persecution some that sticke fast to the truth when others denie him No doubt this could not but be a corrasiue 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 dungeō Ie. 38.8 the Lord hath a Ebedmelech to plead his cause to the King and to be a meanes of his delivery 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 Reas 1 First 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 Reas 2 hearts of all men in his hand to turne them at his pleasure and can when it pleaseth him make of a persecuting Saul a preaching Paul Acts 9.15 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 Answ Why Christ chuseth such weake witnesses to giue testimony to him and his truth For two respects First 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 stand This lets vs see the wonderfull Vse 1 care God hath of his Church and truth that albeit they are both opposed by many and mightie enemies yet hee is euer mindfull of his couenant and oath that he made to a thousand generations Yea when Popery most of all preuailed what Instruments hath God stirred vp in all places in Spaine Germany France Bohemia 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 ouer shadowed 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 wretched creature as this to be brought at last to see his sinnes and to repentance for the same and to seek so earnestly for mercy for his soule this must needs declare the almightie power of God Secondly if we consider withall the condition of Christ himselfe at this time to whom he directeth his sute euen crucified Christ Betrayed by Iudas condemned by Pilate mocked of Priest and people denied by Peter forsaken at this time of all his Disciples for the Text saith They all forsooke him and fled At this time I say to acknowledge Christs Deitie to performe diuine honour vnto him by praying vnto him was wonderfull indeed Had hee in times past heard Christ preach and beene familiar with Christ or his disciples had he heard his heauenly word or seene those glorious miracles that hee had wrought Haply there might haue beene wrought some grace in the heart which howsoeuer it might be kept in for a time as fire raked vp in the ashes yet now at last at the time of his death might reuiue As it was the case of Peter who had forgot Christs words Mat. 26. which said Before the Cocke crow thou shalt deny mee thrice Yet afterwards the Text saith He remembred the words of Christ then had not this beene so much to bee wondred at But this being the first meeting and greeting the first sight he got of Christ who suffered now the same cursed shamefull and ignominious death together with him this could not but make greatly for the commendations of his admirable faith Before wee come to the particular handling of the words wee haue a two-fold instruction to bee handled in generall First then wee may note what a happy progresse this Penitent maketh in the wayes of godlinesse and in the worke of repentance He groweth vp still in Christ and goeth on from vertue to vertue and from one measure and degree of grace vnto another as it were by steps and stayers ascending vp into Gods kingdome first hee rebuketh is fellow secondly confesseth their sinnes thirdly cleareth Christs innocency And now againe maketh earnest supplication vnto him and herein will teach vs. Doct. 1 That a daily growth and increase in grace is necessary vnto saluation True grace is known by the growth in grace True grace will shew it selfe by the daily growth in the measure and degrees thereof Where grace is well vsed it will increase It is not with grace as it is with the materiall things of this life the more they are vsed the more they decay but grace is of a generatiue nature one grace well vsed and rightly improued brings forth another We glory in tribulation saith the Apostle knowing that tribulation worketh patience Rom. 5.3.4 and patience experience and experience hope and hope maketh not ashamed This duty of daily growth and increase in grace is often vrged and pressed in the Scriptures We beseech you brethren 1 Thes 4.4 and exhort you in the Lord Iesus that ye increase more and more 2 Pet. 3.18 So Peter grow in grace and againe Heb. 6.1 Pro. 1.5 Let vs be led forward towards perfection A wise man will heare and increase in learning saith Salomon Gods Church in the Scripture is compared to an Orchard or a Garden the Ministers of the Word are Planters and Waterers and all the faithfull are trees of righteousnesse and such as are thus planted in the Courts of the Lords house they bring forth much fruit in their age and are fat and well liking Psal 92.14 The blessing vpon the Creatures was increase and multiply Gen. 1.22 Euen so the blessing on the new Creatures is Grow in grace 2 Pet. 3.18 and in the knowledge of our Lord and Sauiour Iesus Christ This is
The Lord declared by his Prophet how detestable the sacrifices of the people were vnto him Isa 1.14 My soule hateth your new Moones and your appointed feasts c. What then must they obserue these solemne feasts no more because the Lord hated them No. What then Take away the euill of your doings from before my eyes Vers 16. Repentance will remoue the cloud and that partition wall that is betwixt God and vs and giue our prayers accesse before him Secondly this shewes the misery Vse 2 of those who trust onely to their prayers and other good deeds as they say to pacifie Gods wrath to escape the vengeance to come and to make amends for all their euill wayes Though in the meane time their consciences are defiled their conuersations are sinfull and which is worst of all their hearts are no way humbled for the same Poore soules doe they thinke the Lord will be beguiled thus Thinke they that the Lord is driuen to such a necessitie that either he must take their seruice or not to bee serued at all No no the Lord hath Angels and Saints to doe him seruice though thou serue but for his iustice vpon whom he may glorifie himselfe in thy euerlasting confusion and so will the Lord be glorified by the wicked at last Vse 3 Thirdly this may serue to admonish vs all in the feare of God that as we desire to bee heard in prayer and to auoid this fearefull curse to haue our prayers turned into sinne that wee lay a good foundation with this Penitent here By confessing our sinnes vnto God by giuing good testimonie of our vnfained sorrow and repentance for them with a godly resolution of newnesse of life That wee first wash our hands and so come to his Altar For if wee regard wickednesse in our hearts the Lord will not heare vs. Sinne stoppeth Gods eares that he cannot heare and is that cloud that hindereth the accesse of them into his presence Now what can be more vncomfortable vnto the soule of man then this Not to be heard in misery when Sathan shall tempt vs sinne disquiet vs troubles oppresse vs death affright vs what is now the last refuge of a poore soule but to flie vnto God by prayer Now alas when our prayers shall become abhominable and turned into sinne who is then able to put to silence the voice of desperation And on the contrary part what can bee more comfortable then when troubles and miseries shall come sicknesse and death it selfe shall approach that we may haue free accesse vnto the throne of grace there to powre out our soules into his bosome The very thoughts hereof comforted Dauid ouer all his sorrowes I shall saith he finde trouble and heauinesse but I will call vpon the Name of the Lord O Lord I beseech thee deliuer my soule Vse 4 And last of all this may teach vs how to esteeme of godly and righteous men howsoeuer the world esteemeth of such doubtlesse they are in high esteeme with God they are the Lords Fauourites they are seldome or neuer denyed in their suites vnto God they haue euer accesse into the presence chamber of the Almightie they preuaile for themselues and others being in grace and fauour Surely howsoeuer the world doth iudge and esteeme of Gods people there is not a wicked man liuing but fareth the better euery day for their sake They are they that with Moses and Aaron are euer and anon readie to stand in the gap to turne away the Lords wrathfull indignation against a Land and people Thus much for the generall Instruction Lord remember me when thou commest c. Text. The next thing we are to obserue is the Prayer it selfe Lord remember me c. Though faith which is the life of the soule be hidden in it selfe yet it is perceiued by the fruites thereof As we see the naturall life is a secret in nature yet perceiued by the Symptomes of life such as are motion breathing c. And as the sappe in the root is secret yet perceiued by the blossomes and fruite that the same sends forth Euen so is that spirituall life in the soule made manifest by the blessed fruites and effects thereof such as are affiance in God prayer c. The faith of the Penitent admirable in two respects Now the faith of this Penitent is admirable in two respects First in respect of the things beleeued Secondly in respect of the circumstances thereunto belonging which makes the same so much the more admirable The things he professeth here to beleeue touching Christ are 1 That he is a Lord. 2 That he is a King howbeit that his kingdome be not of this world but spirituall in the hearts of men Secondly the circumstances thereto belonging serue much to commend the excellency thereof 1 In respect of the Petitioner First in respect of the Petitioner such a one that had not beene brought vp in the schoole of Christ but rather in a den of theeues hauing none to instruct him hauing not heard Christs heauenly doctrine nor seene those glorious miracles that hee wrought and yet notwithstanding to acknowledge him thus to be a Lord and a King this serues greatly for the commendations of his faith Secondly 2 In respect of the Petitioned in respect of the Petitioned and that is Christ now at this time so much abased despised forsaken yea of his owne Disciples themselues Now there is no healing of the sicke no giuing sight to the blinde no raising vp of the dead At this time I say to acknowledge Christs Deity and to seeke at his hands for a kingdome must needs shew his faith to be admirable Lord Christ a Lord two wayes The first title that hee here assigneth vnto Christ is he calleth him Lord. Now Christ is a Lord 1 In himselfe 2 In his relation to vs. 1 In himself Ioh. 1.3 Heb. 1.3 First in himselfe and so is hee Lord ouer all blessed for euer Both in respect that he giueth essence and being vnto all things sustaining all things by his Almighty power As also for that he is the Soueraigne Lord of all Luke 2.11 Acts 10.36 and therefore called Lord of the Angels much more of all other inferiour creatures Yea the title of Soueraigntie to be called Lord is so proper vnto Christ as that many times in the Scriptures he is called by no other name As that of the Apostle Saint Paul God hath raised vp the Lord 1 Cor. 6.14 1 Cor. 12.3 and no man can say that Iesus is the Lord but by the holy Ghost and againe 1 Cor 8.6 Vnto vs there is but one God which is the Father in whom are all things and one Lord Iesus Christ Yea this is that title which Christ doth assume and take vnto himselfe as a proper name by the which he will be knowne of vs. Ye call me Lord and Master Ioh. 13.13 and ye say well I am so Now
looked vp higher euen vnto Gods power faithfulnesse and truth and stayeth himselfe thereon Wee haue a Catalogue of examples in this kinde mentioned by the Author of that Epistle to the Hebrewes Heb. 11. who manifested the truth of their faith by beleeuing the promises in the middest of the extremest dangers Reas And the reason is Because the â—aith of euery true beleeuer restâ—th it selfe vpon two immoueable â—rops Gods power and Gods â—ruth Gods power was the ground of that admirable faith that was found in Abraham Heb. 11.19 in sacrificing of Isaac He accounted that God was able to raise him vp euen from the dead from whence also he receiued him after And the consideration of Gods truth is excellent to the same end He is a God of truth and cannot lie he cannot denie himselfe Mat. 5.18 Heauen and earth shall passe away yet shall no one iot or tittle of his word passe away Seeing then the nature of faith Vse 1 is such as that it raiseth vp the faithfull soule aboue this life to beleeue contrary vnto hope as we see in this Penitent that albeit Christ at this time was in extreme ignominie and reproach yet acknowledgeth him to be Lord and King How many sorts of meÌ„ want true faith this serues to shew theâ— how many thousands in the world deceiue themselues and are farre from true faith First all such whose faith is not grounded vpon Gods word but onely vpon sence such truths as they are able to apprehend in their owne iudgements they will be content to allow of but such truths as they are not able by sence and reason to apprehend they presently reiect whereas true faith hath an eye principally to the word and rests there whilest sence and reason sees nothing Secondly such as by reason of outward prosperitie concludes they must needs bee highly in Gods fauour and loue whereas indeed Eccl. 9.2 No man knoweth either loue or hatred of that that is before him Whereas the childe of God that hath faith indeed rests vpon Gods bare word though for the present he see no performance Thirdly such who because the Lords iudgements are not presently executed haue their hearts set vpon euill and are ready to say with those cursed Atheists Where are the promises of his comming They neuer tremble before the Lord vntill his rod be vpon them Wheras the godly man that hath faith indeed hee knoweth that there is an vnchangeable certaintie in Gods threatnings and seeing the sword comming hideth himselfe Secondly let this serue to admonish Vse 2 vs all in the feare of God to take heed how we consult with flesh and bloud in things appertaining vnto God vnto eternall life and saluation The Impenitent Thiefe from the consideration of Christs wonderfull abasement and that common reproach that he now lay vnder from all sorts concludeth that he could not be God He is led as a beast onely by sence Christ appearing now without forme or beautie Isa 53. So depraued are our iudgements by nature in things appertaining vnto Christs kingdome But this Penitent Thiefe is led by another principle he beholds Christ not with fleshly eyes but with the eyes of faith and so euen in his lowest degree of humiliation beholds him as Lord and King heere is the strength and power of sauing faith indeed Text. Lord remember me when thou commest c. This Penitent being now to leaue the world and to go to giue vp his last account vnto God 2. Cor. 5.10 for all the things he had done in his bodie whether they were good or euill he commends his soule vnto God in prayer and therein shewes an excellent fruite of his faith And in praier presenteth Christ vnto him vnder such names and titles as may strengthen his faith and minister vnto him a comfortable expectation to be heard and answered in those things he prayeth for Now the onely thing he desireth at this time is that since he must now leaue the world to go to a place of an euerlasting abode where he must heare that hee neuer heard and must euer heare where he must see that he neuer saw which hee must euer see and feele that hee neuer felt which hee must euer feele that Christ whose power he acknowledgeth to be all-sufficient being Lord and King of heauen and earth would now in mercy remember him Note hence Doct. In prayer wee must see God alsufficient in those things wee aske of him That wee must so consider of God in prayer as that we may see him to bee God all-sufficient in those things we desire of him It was mercy for his soule after death that was the thing this Penitent so much desired And so that it might go well with it hee neuer seeks at Christs hands any corporall or temporall deliuerance as his fellow the Impenitent Thiefe doth But this O this is the thing that hee principally doth desire aboue all things in the world that Christ would in mercy remember him when hee came into his kingdome And to the end hee may haue hope in death and that this his request may be gratiously heard and answered by Christ Gen. 17.1 hee beholdeth Christ at this time to be God all-sufficient euery way able to grant his desire he seeth and acknowledgeth him to haue all the power in heauen and earth able to giue saluation at last And thus whatsoeuer our requests are that wee put vp vnto God it is an excellent thing so to conceiue of God and such his glorious attributes as his power wisedome truth loue mercy iustice c. as that we may still behold him as God all-sufficient in those things wee seeke of him An excellent example whereof we haue in the seruant of Abraham Gen 34.12 who being sent by his Master to prouide a wife for his sonne Isaac goeth first vnto God in prayer to prosper him therein And in prayer presenteth God vnto him according to his couenant and promise hee had made with his Master Abraham O Iehouah thou God of my Master Abraham I pray thee send me good speede this day and shew kindenesse vnto my master Abraham This we may obserue likewise to haue beene in the Apostle Paul in diuers and sundry prayers of his that he made vnto God as when he exhorted the Romans to patience and consolation Hee prayes that the same gifts and graces may be bestowed vpon them and in prayer sets God before his eyes as God al-sufficient in those particular things Rom. 15.4.5 Now the God of patience and consolation grant you to be like minded one towards another Againe the same Apostle in the same Chapter cals him the God of hope Vers 13. The God of hope fill you with all ioy c. We may see this in the Prophet Dauid who when he was to pray against the enemies of the Church beholdeth God to bee al-sufficient to take vengeance vpon them O Lord God to whom
3 The time when As this Penitent Theefe at this time acknowledgeth Christs Deity that hee was Lord and King and desireth as we haue heard before principally mercy for his soule that it might goe well with it in death or after death So now he comes to the time wherein especially he desired to bee remembred of Christ â— when Christ should come into his kingdome Q.d. O Lord now is the time of thy humiliation wherein thou art pleased to vndergoe the punishment for the sinnes of all the elect and to beare the burthen of thy Fathers wrath and all to free thine from the wrath to come I know this price will be payd and this misery thou now sufferest for sinne will be ouer and thou thy selfe againe restored into thy glorious kingdome there to liue and raigne for euer I beseech thee now heare mee against that time Doct. 1 and remember mee in mercy The happinesse of a Christian not to be looked for here but hereafter when thou commest thither Note we hence That the happinesse of a Christian is not to be looked for here but hereafter The fruit of repentance of righteousnesse and of holinesse is not to bee looked for here but hereafter The Christian hath not his happinesse in present possession but in reuersion In hope and expectation are they kept here liuing by faith as the Heyre being not of ripe yeares is not possest of the inheritance but after death they come then to bee possest of that glorious inheritance layd vp for the Saints This doth this Penitent Theefe acknowledge here in this his request to Christ as if he should say O Lord it is not life for a time which cannot be long that I so much stand vpon since death I haue deserued I am willing to dye but it is this I specially desire aboue al the world besides that when this life shall haue an end I may haue a resting place in thy kingdome If in this life onely wee haue hope in Christ 1 Cor. 15.19 wee are of all men most miserable And this the holy Ghost obserueth as an admirable fruit of the admirable faith of the Primitiue Fathers Heb. 11.13 14. who albeit they receiued not the promises but saw them a farre off were perswaded of them and imbraced them and confessed that they were strangers and Pilgrims on earth declaring plainely that they seeke a Country 1 Ioh. 3.2 Now we are the Sonnes of God saith the Apostle But it doth not appeare what we shall be It is true the Lord giues vs now the first fruits of the spirit the earnest of our inheritance which is peace with God and peace in our owne consciences and ioy in the holy Ghost to comfort the hearts of his seruants and to cheare them vp in their pilgrimage But the full fruition of their happinesse is not to be expected here but in heauen This made the Apostle Paul to say â—hil 3.3 â—3 14 I forgat that which was behinde and reaching forth vnto those things which are before I presse toward the marke for the price of the high calling of God in Christ Iesus as knowing that the happy recompence of reward was not to bee looked for here but hereafter And the reason is Reas 1 First we know but in part and therefore can beleeue but in part can be sanctified but in part and so cannot be capable of the perfection of our happinesse till all our imperfections be done away â— Cor. 13.9 and our sanctification shall bee perfected Reas 2 Secondly this is the time in this life of a Christians warfare where wee are to combate with sinne Sathan and the world Now as it was said Let not him that putteth on his Armour reioyce but him that putteth it off for this battell endeth not vntill death come when then we shal be out of the Gun-shot of Sathans temptations and set free from all the enemies of our peace Besides the Lord will haue Reas 3 the graces in the hearts of his seruants first exercised and made manifest to the praise of his owne Name and that in this life before he crowne them with glory hereafter Seeing then that the happinesse Vse 1 of a Christian is not to be looked for here but hereafter in the kingdome of heauen This may teach vs in the first place to vse the world as if we vsed it not and not to pitch our Tabernacle here but rather to resolue that heauen is our portion and our inheritance Heb. 11.13 and therefore as Strangers and Pilgrims we should seek and prouide for an abiding City Vse 2 Secondly seeing our chiefest happinesse and comfort is not to be looked for here nor in any sublunary thing vnder the Sunne but reserued for vs in Gods kingdome This should teach vs to lift vp our hearts thither Col. 3.2 and to set our affections on heauenly things and not on things below nothing can more dishonour a Christian then this to make the world his chiefest study and care whereas the Lord hath reserued vs for a more durable and lasting inheritance Text. When thou commest into thy kingdome This Penitent Thiefe albeit truely humbled for his sinnes and obtayning mercy at Christs hands in the pardon of them as we shall see hereafter yet is not freed from his temporall punishment but suffereth with Christ And herein will teach vs That release from temporall Doct. 2 afflictions doth not alwayes follow true repentance Release from temporall afflictions doth not alwayes follow true repentaÌ„ce but many are punished temporally that are not condemned eternally Wee may see this in that manner of the Lords dealing with Adam and Eue after they had sinned God made with them a couenant that The Seed of the woman should bruse the Serpents head Gen. 3.15 which was a cleare promise and prophecie of Christ by whom he was againe to bee restored into fauour Yet notwithstanding Cursed bee the earth for thy sake And In sorrow shalt thou bring forth c. This we may see in Moses Deu 34.5.10 an excellent seruant of God and so often stiled in Scripture a man highly in Gods fauour to whom God spake face to face a Ruler and Sauiour vnto his people Israel Yet for his sinne the Lord would not suffer him to go into the land of Canaan I do not doubt of the saluation of Miriam the sister of Moses that repined against Moses because she was no Prophetesse or at least in that authoritie as Moses himselfe was yet God stroke her with the Leprosie Though the Lord pardoned the sinne of Dauid vpon his true repentance 2. Sam. 12.10.11 yet the sword is sent against his house and his owne wiues are defiled We may see this in the Israelites in their iourneying towards the Land of Canaan for whose sinne of murmuring against Moses and Aaron Psal 90. the Lord brought heauie iudgements vpon them vntill they were almost wasted and consumed
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 the Lord though he do Reas 1 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 Reas 2 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 whitspared 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 Vse 2 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 seruants 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. Text. And Iesus said vnto him 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 obseruable 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 Benaiah the sonne of Iehoida answered Dauid saying Amen 1. King 1.36 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 Ioh. 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 Doct. 1 Verily I say vnto thee It is a wonderful hard thing truly to beleeue The Doctrine that from hence may be concluded for our Instruction 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
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 My beloued is mine Can. 2.16 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. Obiect But this Thiefe might know this because Christ did assure him of the certaintie of his saluation but what is that to vs doth it therefore follow that we may Resp Yes verily this comfort is not intayled and appropriated to this Penitent onely 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 that the promises of God Reas 1 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 ther 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 according to that of the Prophet Hab. 2.5 The iust shal liue by his owne faith Secondly euery one shall bee Reas 2 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 Reas 3 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 Vse 1 This serues then in the first place to let vs see what an vncomfortable Tenet that is in the Church of Rome 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 faith 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 â—s 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 Vse 2 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 euery mans care to deale 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 Answ Wee must get good euidence and assurance of our faith in Christ for so saith the Apostle As many as
pleades his cause vnto the King and procures his deliuerie The Lord remembred this kindnes of Ebedmelech I will deliuer thee in that day Ier. 39.17 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 laâ—â— day with wicked men Mat. 25. I was hâ—â—gry c. And the reason hereof is Because Reas 1 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 Reas 2 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 Vse This teacheth all Gods people to lay hold vpon all opportunities that shall bee offered vnto them 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 Page 59 Doctrines A sinfull life hath commonly attending it a cursed and miserable death Page 71 Doctrines None more subiect vnto disgrace then the godly are Page 93 Doctrines It is a great sinne to adde affliction to the afflicted Page 103 Doctrines God brings his children often to a low ebbe in this life Page 111 Doctrines Infidelitie a dangerous sinne Page 115 Doctrines Euill examples dangerous Page 124 Doctrines Properties of a wicked man to be giuen to mocking Page 132 Doctrines God can make of great sinners great Saints Page 143 Doctrines All men are alike by Nature vntill God make a difference by grace Page 153 Doctrines Afflictions of excellent vse to bring men to God Page 164 Doctrines To cease from euill is not sufficient we must do good Page 172 Doctrines He that rebuketh another must not be guilty of the same fault himselfe Page 183 Doctrines A true note of a true Conuert to stop others in a course of sin Page 191 Doctrines A true Conuert desires that others may partake of the same grace Page 216 Doctrines The afflictions of the godly reach vnto Christ Page 233 Doctrines The want of the feare of God the cause of all sinne Page 237 Doctrines Afflictions that summon to death should cause a man to looke home Page 250 Doctrines Vnto true repentance confession of sinne necessary Page 257 Doctrines Godly submit themselues to Gods seuerest corrections without repining Page 285 Doctrines A true Christian must at all times stand for Christ Page 298 Doctrines In all ages God hath had some witnesses of his truth Page 310 Doctrines True grace is known by the daily growth in grace Page 322 Doctrines None can pray effectually but the Penitent Page 334 Doctrines Christ a Lord. Page 349 Doctrines Christ a King Page 356 Doctrines True faith raiseth vp a man aboue this life Page 365 Doctrines In prayer wee must see God all-sufficient in those things wee seeke of him Page 372 Doctrines The saluation of the soule is principally to be desired Page 381 Doctrines The happinesse of a Christian not to be looked for here but hereafter Page 401 Doctrines Release from temporall afflictions doth nâ—â— alwayes follow true repentance Page 407 Doctrines It is a wonderfull hard thing â—ruly to beleeue Page 416 Doctrines There is an vnchangeable cerâ—ainty in all Gods promises Page 431 Doctrines Godly must labour to be perswaâ—ed of Gods loue Page 443 Doctrines Prayers of the godly very effectuall Page 457 Doctrines The sinnes of the Penitent cannot hinder their saluation Page 471 Doctrines They that in misery waite vpon God shall not misse of comfort in the end Page 482 Doctrines The souls of the faithfull in death are gathered vnto Christ Page 489 Doctrines In heauen is the perfection of all â—appinesse Page 498 Doctrines God many times giues more then â—is seruants aske Page 506 Doctrines A man may be in miserie and â—oy in an houre Page 512 Doctrines Such as shew mercy in an euill day shall not misse of mercy in the euill day Page 515