with Christ and crucified together with him howbeit the cause of their deaths was much different Christ dyed innocently this impenitent doth suffer iustly for his wickednesse so that though the punishment seemed to be alike the cause was not alike Note hence Doct. 1 That not the punishment but the cause maketh a Martyr Not the punishmēt but the cause maketh a Martyr Non poena sed causa c. What though this Impenitent were put to the like publike shame and dyed that cursed and cruell death that Christ did he suffered iustly for his deserts and his publike punishment and shame was but the stipend of his sinne 1. Pet. 4.15 Let no man saith Peter suffer as an euill doer For what comfort can we haue in such kinde of sufferings But when we shall suffer wrongfully or in the cause or for the sake of Christ then may wee haue comfort This made those holy seruants of Christ Act. 16.25 Paul and Sylas to reioyce in prison and to sing Psalmes as if they had accounted their sufferings their greatest glory and happinesse T is true to be a prisoner is matter of no praise or commendations But to be a prisoner of Iesus Christ or for Christ this is it that wipes away the staine and blot And hence is it that the Apostle Paul often mentioneth the cause of his sufferings as his sufferings Ephes 3.1 Phil. 1. Paul a prisoner of Iesus Christ or for Iesus Christ because it was for Christs sake that he suffered Thus we reade that Ioseph lay bound in prison Gen. 39.20 with the rest of the Kings prisoners howbeit the causes were not alike Gen 40.3 So Ioseph againe with Pharaohs Baker and Butler was cast into the same prison howbeit Ioseph falsly accused by his adulterous Mistrisse The other suffer iustly for their deserts 1. Cor. 13 Though I giue my body to the fire saith the Apostle that I burn and haue not loue it profiteth me nothing It is not the paines of martyrdome nor all the torments in the world that will make a Martyr if we suffer as euill doers and not for well doing And it it must needs be so For Reas It is not the punishment but the cause that approues vs to be faithfull bearers of the Crosse For the euill of punishment in it selfe had its originall from the euill of sinne and are indeed in themselues euidences of Gods wrath conceiued for sinne And therefore if we suffer as sinners our sufferings can bring vs no comfort sith they are tokens not of the affection but of the indignation of God towards vs. And surely this may serue to Vse 1 stop the mouthes of our aduersaries of Rome that brag and boast of the sufferings of many of their Popish crew as if they had dyed Martyrs at least and some of them haue they canonized for Saints who suffered indeed as Traytors against their Prince and countrey and deserued rather to be marked out with the blacke coale of Infamy and shame to posterity then once to haue their names mentioned with the least respect of honour And what shall we say to the order of the Franciscans that is amongst them an order that makes profession of voluntary miserie as if herein they did approue themselues to be the true disciples of Christ Alas herein euen Baals Priests and Mahomets Deruices out-bid them they do something like Disciples but yet they come short He that will be my disciple saith Christ let him take vp his crosse and follow me Cyprian obserues that the first Martyrs of the new Testament were children so the cause of our martyrdome and sufferings should carry in it the innocency of children Obiect O but say some of our Romish Catholickes we haue amongst vs that suffer daily for Religion and their conscience euen to the spoyling of their goods losse of their liberties c. and what will you make of these men but holy men and blessed Martyrs Answ O but stay a while for Religion and for conscience doe they suffer If for pure Religion and good conscience this were praise-worthy indeed and such sufferings shall neuer go vnrewarded with God But we must looke well to our owne consciences that they do not misinforme vs and conspire together with Sathan to worke our ruine for Ier. 18. The heart of man is deceitfull aboue all things who can know it And Sathan himselfe is not more dangerous and deceitfull vnto a mans selfe then his owne heart and therefore we must bring our consciences to the word and see that they bee rightly informed there else wee can haue no comfort in our sufferings But these suffer indeed most iustly and that for their rebellions idolatry disobedience to authoritie c. and so as euill doers to whom no promise of true comfort in such sufferings belongs Secondly this may admonish Vse 2 vs to take heed vnto our selues that whatsoeuer trouble or affliction soeuer wee meete withall here that wee looke still to the cause of our suffering that it bee good and not euill as Saint Peter exhorteth 1. Pet. 4.15 Let none of you suffer as a murtherer or as a thiefe or as an euill doer or as a busie body in other mens matters yet if any man suffer as a Christian let him not be ashamed Many a man is smitten with the tongue and lieth vnder shamefull reproach some for their pride some for their crueltie couetousnesse vncleannesse c and albeit their owne consciences cannot but pleade guilty to these enormities yet they thinke they haue said enough for themselues when they say that good men haue beene abused and reproached yea Christ himselfe say they This I grant to bee most true in Christ and good men they did indeed suffer disgrace and reproach in the world But did they deserue it Surely no. Had they deserued it they could haue had little comfort in their sufferings And know that thou being guilty of those sinnes the which the world doth iustly brand thee withall it is iust with God thou shouldest beare the shame thereof with men either to bring thee to the sight thereof and repentance for the same or else to thy further obduration and hardening in sinne against the day of vengeance It is then but a foolish speech that is so common in the world that when men suffer any indignitie from the hands of others vndeseruedly to say If I had deserued such things it would neuer haue grieued me Surely haddest thou deserued them thou hadst much cause to grieue But Christians must take vp the contrary note I reioyce in this that I deserued it not Vse 3 And last of all this may iustly reproue those who respecting the present sufferings and afflictions of others say Surely he hath his punishment nay his Purgatory here in this life when as alas they suffering for sinne these present miseries are but an earnest and foretaste of the eternall iudgement which is reserued for
rod. Neuer childe was more submissiue to the corrections of a Father then Dauid was Memorable is that speech of his Psal 119.75 I know O Lord that thy iudgements are good and that thou of very faithfulnesse hast caused mee to be troubled To this accordeth the example of old Eli when Samuel told him That the Lord would do a thing in Israel 1 Sam. 3.18 that whosoeuer should heare thereof his eares should tingle Meaning indeed the iudgement the Lord would bring vpon him and his house how doth he behaue himselfe vnder this heauie denunciation threatned It is the Lord saith hee let him do as it pleaseth him By which answer of his we may collect how sensible he was of his own sin in his indulgent behauiour towards his sons takes the same as a iust punishment from heauen vpon the same Of this spirit no doubt sauours that of the Prodigal Luk. 15. I will go to my Father and I will say vnto him Father I haue sinned against heauen and before thee I am no more worthy to be called thy sonne Reade wee ouer the prayers of Gods Church and people at such times as Gods wrath hath broken out vpon them and his iudgements haue layne heauie vpon them Haue they not still acknowledged the Lord to bee most iust Thus Ezra in the behalfe of the people â—zra 9.10 Now our God what shall we say for wee haue forsaken thy commandements â—ch 9.33 Thus Nehemiah Surely thou art iust in all that is come vpoÌ„ vs. â—an 9.7 Thus Daniel O Lord righteousnes belongs vnto thee but vnto vs shame Yea Micah personating the whole Church and people of God in times of great affliction and sore aduersity â—ich 7.9 I wil beare with patience the wrath of the Lord because I haue sinned against him By which examples and diuers more of that kinde recorded in Gods Booke we may see the propertie of a true conuert and of an heart truly humbled for sinne it can willingly and readily take all vpon it selfe and still acquite the Lord of iniustice or hard dealing when his iudgements lie most heauie vpon them Whereas on the contrary if wee looke vpon the behauiour of wicked men when the Lord most iustly hath ouertaken them in their wickednesse wee shall heare them grudging repining and complaining as if the Lord were not iust in punishing them so seuerely Gen 14.13 My punishment saith Cain is greater then I can beare Saul can plead for himselfe 1. Sam. 15.20 as if his punishment were not iust And so the Prophet Malachy brings in the wicked pleading against God Mal. 1.6 Wherein haue we despised thy Name or wherein haue we beene stout against him As if the Prophet had taken his ayme amisse and done them great wrong to charge them on that wise O the wickednesse that is in an impenitent heart The point is cleare and plaine the reasons briefely are Reas 1 First his word and spirit hath informed the iudgements of his seruants teaching them how to conceiue of the Lords distribution of his iudgements that are executed vpon them that the Lord therein cannot but bee iust Hee rewardeth euery man according to his works Psal 62 12 saith the Psalmist God doth not proceed against any in iudgement vpon malice or vpon suspition but vpon iust ground before whom all things are open and naked And hence is it that the Lord pleads this his integritie and iustice against the people of Israel Are not my wayes equall Eze. 18.2 and are not your wayes vnequall Secondly the conscience of their owne sinne causeth them to iustifie the Lord and to accuse themselues Psal 39.9 I was dumbe saith Dauid and opened not my mouth because thou didst it And againe My soule keepeth silence vnto God The godly cannot but know that they are their sinnes that haue prouoked God to anger and prouoked him to displeasure Lam. 3.39 Man suffereth for his sinne And the consideration hereof doth humble them and cause them to beare with patience the Lords corrections Seeing then in this Penitent Vse 1 Thiefe acknowledging that his punishment to be so iust we haue beene taught the propertie of a true Conuert namely to submit to Gods seuerest corrections without grudging or repining Hereby then we may take good triall of the integritie of our owne hearts and of the truth of our owne repentance Hath the hand of God beene vpon vs at any time in any kinde whether on our bodies by long and tedious sicknesse or any other misery on our goods names estates of what kinde soeuer how haue we behaued our selues and beene affected vnder the same Corrupt nature in this case will be ready to stand vpon tearmes of iustification as if wee were hardly dealt withall But a sanctified spirit and gratious heart can willingly stoope vnto God Isa 39.8 and say with Hezekiah The word of the Lord is good which thou hast spoken And with good Nehemiah Neh. 9.33 Lord thou art iust in all that is come vpon vs. If in times of affliction and aduersitie wee haue behaued our selues in this sort This is a good testimonie vnto our owne hearts of the true humiliation and conuersion of the same vnto God But if on the contrary part vpon triall had we finde that we were neuer yet so sensible of our sinnes nor apprehensiue of our misery to know and acknowledge that we haue deserued at Gods hand his sharpest plagues and seuerest corrections so that in the middest of them all wee could say Lam 3.39 It is the Lords mercy we are not consumed We can haue no sound comfort in our soules that the true worke of grace conuersion is wrought in vs. Secondly this may teach vs in all our afflictions to labour with our selues to see that sinne is the cause thereof and to learne to profit thereby to amendment of life for such men are farre enough from repentance and true conuersion which goe on sleepily in a course of life and are not humbled when the Lord correcteth And last of all wee are taught here euen in our sharpest afflictions still to iustifie God and to acknowledge that he is euer iust in his iudgements before whom the most holy that are cannot be innocent Text. But this man hath done nothing amisse 3. Iustifieth Christs innocency In these words wee haue the third proofe that manifesteth the truth of this Penitents conuersion and that is his iustifying of Christs innocency This man hath done nothing amisse 5 Argument Ab innoceâ—â—tia Christi And this is that fift and last Argument that hee vseth to his fellow to disswade him from reproaching of Christ and so to stop him in his course of sin and this is taken from Christs innocency Q. d. Wretched man that thou art thinkest thou that because this man suffereth the like punishment with thee and me that therefore his cause was alike no Wee are
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
be prepare flesh for his people Howsoeuer this people were guiltie of many sinnes yet this this sinne of Infidelitie was that sinne that in so speciall a manner prouoked the Lord to wrath against them for so saith the Text Psa 78.21 Therefore the Lord heard and was angry and the fire was kindled in Iacob and also wrath came vpon Israel But what might be the reason thereof Because they beleeued not in God Vers 22. and trusted not in his helpe And albeit the Lord sware vnto their Fathers that he would giue vnto them the Land of Canaan Deut. 1.8 yet of all those that came out of the land of Egypt and had seene his miracles vpon Pharaoh and his people there did not one of them aboue the age of twenty yeares come into that good Land What might be the cause Surely they stood guiltie before the Lord of many sinnes such as were their idolatry whoredome c. but aboue all other that which the Lord was most of all displeased at was their Infidelity for so saith the holy Ghost Heb. 3.19 They could not enter in because of vnbeleefe This appeares likewise in the example of that Prince in Samaria that would not beleeue the Prophet touching the great plentie which he prophesied should be in Samaria 2. Kin. 7.1 that a measure of fine floore should be sold for a shekel in the gate of Samaria His infidelitie did not onely depriue him of the fruition of the plenty but was punished with the losse of his life For the people trode him in the the gate and he dyed 2. King 7.20 Another memorable example hereof we haue recorded by the Euangelist Mark 6.5 That when our Sauiour came to the City of Nazareth there to preach and to shew his power the Text saith Hee could do no great works there Vers 6. and what might be the reason Mat. 13.58 Because of their vnbeleefe The Infidelity and vnbeleefe that was amongst them did after a sort binde the hands of our blessed Sauiour that he could not do the good he desired amongst them This doctrine might bee further insisted vpon by the examples of Gods iudgements vpon his owne children as the Israelites who for this sinne were broken off Of Zachary that doubting of the Lords promise by his Angell Rom. 11.20 that Elizabeth his wife should beare him a Sonne Luk. 1.20 was for this sinne of his smitten dumbe By all which testimonies and examples it is most cleare how hainous this sinne of Infidelity is And it must needs be so Reas 1 First because after a sort it puts the lye vpon God his word and promises and so likewise vpon all those excellent attributes of his such as are his power wisedome truth goodnesse and mercy an heart fraught with infidelity credits none of these 1. Ioh. 5.10 He that beleeueth not God hath made him a liar Then the which what greater disgrace can be put vpon any then to giue him the lye Secondly the sinne of Infidelity Reas 2 is a mother sinne and is the cause of many other euils and enormities in the hearts and liues of men And hence is it that the Apostle ioynes these two together an euill heart Heb. 3.12 and an heart of vnbeleefe as the cause and the effect for as Faith is a mother grace and produceth feare loue obedience c. So where infidelitie beares sway there must needs all manner of impietie raigne and abound This serues first of all to let vs Vse 1 see in what a cursed and miserable estate and condition all wicked and vngodly men are in that are void of faith and full of infidelity Such men can neuer please God in any thing they take in hand For Rom. 14.23 Heb. 11.6 Whatsoeuer is not of faith is sinne And without faith it is impossible to please God Their hearing of the Word receiuing of the Sacraments prayer and the like holy duties are all abhomination to the Lord when they are not done by a beleeuer To an vnbeleeuing heart neither the power of Christs merits nor the infinitenesse of Gods mercy Word Sacraments can neuer profit but all tend to the destruction and the increase of the condemnation of an vnbeleeuer Vse 2 Secondly seeing that this sinne of Infidelitie aboue all other sins is such a stumbling blocke in our way strikes at God and all his attributes and seemes to put the lye vpon them all makes the Word Sacraments prayer and all other the ordinances of God vnprofitable vnto a man O how should this prouoke euery man euen as he tendereth the saluation of his owne soule to take heed of this sinne O vnhappie If was this vnto this poore man that shut vp heauen gates against him Take we heed of that thought at any time that shall seeme to question the truth of Gods word But rather let vs labour daily more and more to haue our hearts confirmed against all diffidence and distrust of God Saue thy selfe and vs. Text. These words were spoken in an ironicall and taunting manner 2 Scoffingly desiring deliuerāce after the manner of the chiefe Priests and people who mocked our Sauiour likewise at this time saying Mat. 15.29 If thou be the King of Israel come downe from the Crosse And againe He saued others Mat. 27.39 himselfe he cannot saue This impenitent thiefe trades in their steps and followes their example and mocketh Christ likewise Whence we may note Doct. 1 Euill examples dangerous First how powerfull examples are with men either to the imitation of that which is good or euil As men meete together vsually they traffique together by their interchange of words and manners whether they be godly or wicked But especially of great men and men in authoritie their examples being euill hurt many As the Chiefe Priests and Elders here they giuing such an euill example in mocking Christ no maruell though the common people do the same likewise We may see this in Herod in this Chapter when he began to offer indignity to our Sauiour the Men of warre yea all his traine were ready to do the same 1. Kin. 22.24 Let Ahab but declare himselfe no friend to Micha the Lords Prophet and Zidkijah the Kings Chaplaine will dare to smite him on the face So true is that of Solomon Pro. 29.12 If a Prince hearken to lyes all his seruants are wicked We may see this by daily experience that they that associate themselues with those that are vile and sinfull sauour of their manners and are made worse by them Pro. 13.20 He that walketh with the wise shall be the wiser But he that vseth the company of fools shall be the worse Yea Gods people themselues when they haue liued in sinfull places and haue had to do with wicked persons they haue receiued some blurs and blots of their filthinesse and haue not escaped free from their sinne but haue made good
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
glory so much in their innocent and harmelesse conuersation they doe no man wrong they say and pay euery man their owne and vpon this men rest for saluation but alas this maist thou doe and goe to hell when thou hast done The Pharisie was neither Adulterer nor Drunkard nor Rayler Luke 18. nor Swearer and yet far enough from the kingdome of heauen all this is but a negatiue Christianity which will not proue a man the childe of God This Penitent Thiefe did not rayle on Christ as the other did but that was not sufficient to proue his conuersion but wee see to the vtmost of his power he maintaineth Christs innocency and labours to stop the current of sinne in others few in these dayes proceed to this degree of Christianitie to plead the cause of Christ against all gaine-sayers and to stand out for the truth to rebuke others when they heare them blaspheme or any wayes dishonour God such cold friends hath Christ and his truth now a dayes Men thinke they haue done enough if they ioyne not with the enemies of the truth and runne not with others into the same excesse of riot but the Lord will iudge him an euill man that doth no good and will in the last day proceed against such I was hungry and ye fed mee not naked and yee cloathed mee not c. The very omission of that good men might haue done shall be brought in in euidence the last day to condemne the wicked Oh that our ciuill honest men as the world reputes them would consider this lay this truth to heart that in their outward ciuill conuersation they shew themselues but halfe Christians and if they ioyne not the doing of good to their abstaining from euill they can neuer approue themselues for sound Christians before God nor looke for the reward of the iust at last Secondly if such as abstaine Vse 2 from euill yet for want of doing good shall perish and be damned at the last good Lord in what a miserable case are such men in that are so farre from abstaining from euill as that in their whole life and conuersation they lye wallowing and weltering in all manner of sinfull vile and vaine abhominations If These things be done to the greene tree what shall be done to the dry If the not doing of good shall be punished so seuerely where shall the vngodly and sinner appeare Psal 50.22 O consider this ye that forget God lest I teare you in peeces and there bee none to deliuer you Vse 3 And last of all this may serue to admonish euery one in the feare of God to the practice of well-doing as that which will yeeld sound comfort vnto our owne hearts of our conuersion that we are not hypocrites but such as in whom the worke of grace is truly wrought This was it that supported Iob against his friends accusation that charged him for an hypocrite I was saith he a Father vnto the poore Iob 31.16.17.19.20 I restrained him not of his desire nor caused the eyes of the widdow to faile I did not eate my morsels alone but the fatherlesse did eate thereof c. I saw none perish for want of clothing nor any poore without couering But their loynes blessed me because they were warmed with the fleece of my sheepe So Hezekiah being by the Prophet summoned to death whereunto doth he retire himselfe now for comfort but to this his care conscience in his life to walke with God Isa 38. Remember Lord that I haue walked before thee in truth and with an vpright heart And neuer let vs thinke that we haue profited aright in the schoole of Christ or as we should till wee haue learned by well-doing to get the affirmatiue part of Christianitie as well as the negatiue wherein we shall finde true comfort and approue our selues as Christians indeed But the other rebuked him Quest But was not this Penitent Thiefe guiltie of the same fact with the other how could hee then rebuke his fellow He that rebuketh another must not be guiltie of the same fault himselfe For how shall hee that hath vncleane hands himselfe wipe away the spots that are in another mans face Ans This Penitent Thiefe though a sinner yet repenting of his sin is accounted no sinner and therefore fit to reproue Ezek. 18.22.23 If the wicked saith the Lord will turne from his sinnes he hath committed c. All the transgressions that he hath done shall not be mentioned vnto him But in the righteousnesse that he hath done he shall liue 2. Kin. 23.25 And it is said of Iosias that he first returned himselfe vnto the Lord and then caused his Subiects to returne Or else it may bee answered thus This Penitent thiefe though in other respects he were as faulty as the other yet he was not guiltie of that sinne of mocking of Christ the which he reproued in his fellow and so in that respect was fit to reproue the other And herein will teach vs that He that rebuketh another must Doct. 5 not be guiltie of the same fault in himselfe He that rebuketh another must not be guilty of the same fault himselfe Ioh. 8.7 Rom. 2.21 Mat. 7.5 We must cast the first stone at our selues Thou that teachest another teachest thou not thy selfe Thou hypocrite saith our Sauiour first cast out the beame out of thy owne eye so shalt thou see clearely to plucke out the meat out of thy Brothers eye Iudah hearing that his daughter in law Thamar was with childe said Let her be burned Ge. 38.24 But when the pledges the seale the cloake and the staffe were shewed he knew himselfe faultie and then She is more righteous then I. So that he that is guiltie himselfe is not fit to censure others In the time of the Law he that had a blemish must not offer the bread of the Lord. Leu. 21.21 To shew that the Preacher in regard of grosse sinnes must be vnblameable It is a dangerous thing to sentence another to hell for drunkennesse vsury swearing c. and yet be guiltie our selues in an high nature of the same crimes Surely the Lord will say to such at the last as to the euill seruant in the Gospel O thou euil seruant out of thy owne mouth I condemne thee Such are their owne Iudges and the Lords owne mouth who will proceed against them accordingly Neither is this to be vnderstood onely of publicke persons such as Magistrates and Ministers are whose functions and callings are to reproue sinne in others but euen of priuate men also such as this Penitent Thiefe was their condemning of the faults of other men redounds vnto themselues and they being guiltie of the same passe the sentence therein vpon their owne soules Rom. 2.1 Therefore art thou inexcusable O man whatsoeuer thou art that condemnest for in that thou condemnest another thou condemnest thy selfe for thou that condemnest doest the same
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
not quickly leaue his possession But many liue long vnder the ministery of the same before they beleeue and imbrace it yet at the last God toucheth the hearts of many to attend and to be saued What though they doe not finde that comfortable returne of their labours are not some to lay the foundation and others to raise vp the building Is not the Word to be the sauour of death to some as it is to be the sweet sauour of life to other-some Is not their reward with the Lord Esa 49.4.5 and their recompence with their God And vnto this day must Parents and Masters be prouoked to set forward the Lords worke by the conscionable performance of Oeconomicall duties they must bee helpefull vnto the Minister this way it is not enough for them to bring their people to Church and to cast them off so vnto the Minister his burthen is too great if thou helpe not The Apostle cals Philemon Phil. 1. his fellow labourer no doubt it was in regard he so fitted and prepared his family for Pauls ministery And for this many of Gods worthy seruants are highly commended in the Word as Abraham Gen. 18. Iosh 24. Acts 10. Iosuah Cornelius The Parent and Master is as straightly charged with their families as the Minister with the congregation and if any vnder them doe dye for want of instruction the Lord will require the bloud of such a one at their hands VERSE 40. Doest thou not feare God seeing thou art in the same condemnation HItherto wee haue heard the Reprehension of the Penitent Thiefe in generall He rebuked him Now the Euangelist comes to set downe the particulars of his reprehension with those seuerall arguments and reasons to make the same the more effectuall for he that is to deale with rebellious and obstinate sinners had need to bring with him very mouing and effectuall arguments to disswade from sinne Now his arguments are 1. A persona From the nature of the person against whom he rayled God 2. A timore Dei From the feare of God the want whereof was the cause of his blasphemy 3. A praesente miseria From his present miserie Knowing thou art in the same condemnation 4. A iusto iudicio From the equitie of his punishment We are iustly punished 5. Ab innocentia Christi From Christs innocencie This man hath done nothing amisse All which being duely considered are very powerfull motiues and arguments to set on his reprehension and to make the same the more effectuall And thus doth this Penitent manifest the truth of his conuersion by many blessed fruites and effects thereof The particulars whereof follow Text. Fearest thou not God q. d. O wretched man that now suffering the due reward of thy sinne shouldest thus blaspheme an Innocent euen the Lord Iesus Christ himselfe from whom saluation commeth Euen him before whom thou art shortly to appeare to giue an account of all thy euill deeds is there no feare of God at all with thee that thou so malitiously blasphemest Thus he takes him vp roundly and lets him see who it was that he blasphemed and whence it was that he brake out in this wise against Christ The want of Gods feare Fearest thou not God He doth not say Doest thou mocke But Fearest thou not God Because he would giue him to vnderstand against whom his sinne did extend and reach it self namely God himselfe For no doubt the Impenitent Thiefe was of the same opinion with the common people 1 Argument A persona that Christ was a meere man and that his reproachfull speeches reached not so high as God And therefore this was his first argument he taketh vp to make his reprehension so much the more effectuall that in rayling against Christ hee rayled against God his sinne did reach vp to God himselfe Note we hence That the mockings reproches Doct. 1 The afflictions of the godly reach vnto Christ and persecutions done against the godly reach vnto God himselfe Whosoeuer mocketh a seruant of God mocketh God himselfe When Saul being a Pharisee persecuted the Church the voice from heauen was Act. 9. Saul Saul why persecutest thou me Let no man put mee to businesse saith Paul for I beare in my body the markes of the Lord Iesus Euen so all those raylings of Sennacherib Whom hast thou reproached and blasphemed 2. Kin. 19.22 and against whom hast thou exalted thy voyce and lifted vp thine eyes an high euen against the holy one of Israel And our Sauiour shewes that hee takes whatsoeuer is done vnto his members Mat. 25. as done vnto himselfe whether good or euill and accordingly rewardeth the one and punisheth the other So that whosoeuer mocketh or reproacheth a seruant of Christ mocketh Christ himselfe in them Of this before Now the reasons are Reas 1 First in regard of the neare coniunction and spirituall vnion that is betwixt Christ and euery true beleeuer hee is their head they his members Now what member doth not sympathize with the other member in euery naturall body either in weale or woe If one member suffer saith the Apostle all the members suffer with it Thus is it in the mysticall body Secondly God hath vndertaken Reas 2 for his children yea he hath indented sealed and sworne their safetie and protection Zach. 2. Hee that toucheth you toucheth the apple of my eye saith God He is therefore called their Father their Rocke their Tower and their strong Refuge Which serues to discouer vnto Vse 1 vs the miserable condition of the wicked whose daily sinnes doe reach vnto God himselfe and therefore must needs bee prouoked at last to bring downe iudgements vpon them Vse 2 Secondly to shew the happie condition of the faithfull though those that trouble and molest them are many and mightie Yet he that dwelleth on high is mightier who partaketh with them in all their sufferings Vse 3 And last of all it may be an excellent motiue to prouoke men to become his children by grace and adoption to whom all these excellent priuiledges belong and appertaine Text. Fearest thou not God 2 Argument A timore Dei As before this Penitent hath reproued the horrible blasphemy of his fellow so in these words he goeth on to shew and to discouer vnto him from what a filthy and stinking fountaine the same proceeded namely from the want of Gods feare in his heart So that he leades him from the streame to the fountaine and from the fruit shewes him the bitter root from whence those blasphemies sprang namely this the want of the feare of God in his heart And herein will teach vs That the want of the feare of Doct. 2 God is the cause of all sinne The want of the fear of God the cause of all sinne 2. Kin. 17.34 From this euill fountaine doth flow all the euill that is in the world They feare not me saith the Lord. Such men must needs runne headlong into
all kinde of wickednesse for what should restraine them when the feare of God is wanting By a Prosopopeia the Prophet Dauid bringeth in the transgressions of the wicked speaking thus Psal 36.1 The transgression of the wicked saith within my heart that there is no feare of God before their eyes The open prophanenesse of wicked men seemed to proclaime this openly in the eares of the Prophet that such bade defiance to al godlinesse and wanting the feare of God we may see the further behauiour of such in the latter part of that Psalme So Paul hauing reckoned vp a bedroll of many horrible sinnes he addeth this as the cause of all The feare of God is not before their eyes Rom. 3.18 Gen. 20.11 Abraham knew this full well when he caused Sarah to say she was his sister that the men of Gerar would not care to commit any sinne Why Because the feare of God was not in that place And what may bee the reason that at this day men breake out Hos 4.2 as the Prophet speaketh into lying killing whoring c. The reason is plaine the feare of God is wanting On the contrary where the true feare of God is it will sence a man from sinne Ioseph confirmed the timorous hearts of his brethren that they should feare no euill at his hands why Gen. 42.18 I feare God saith hee Gen. 39.10 this was it that fenced the heart of Ioseph against the allurements of his adulterous Mistresse This kept the Midwiues of Egypt from laying hands vpon the Infants of the Hebrewes the Text saith The Midwiues feared God Exod. 1.17 And The feare of God saith Solomon is to depart from euill This maketh a man to liue alwayes in Gods presence to be the same before God that he is before men and to be the same before all men that he is before some to be the same in the darknesse that he is in the light and to be the same in the night that he is in the day And hence is it that the Lord himselfe doth so earnestly wish for this thing in his people O that there were such an heart in them Deut. 5.29 that they would feare mee alwayes c. as the onely thing that keepeth the heart vpright with him and fenceth the same against all sinne Whereas when this feare of God is wanting such a one is fit for any sinne lyes open to euery assault of Sathan and cannot escape euill Reas And the reason hereof is taken from the nature of Gods feare it is the most excellent Antidote against sinne and causeth Gods children to be loath to offend not so much for feare of punishment as for loue they beare vnto God Quest 1 But what manner of feare is this that is so vsefull in the life of a Christian to keepe the heart vpright with God There is I confesse Ans a twofold feare the filiall and sonne-like feare which is found onely in the godly and the seruile and slauish feare to feare God onely for his iudgements and this is most vsually seene in the wicked It is that sonne-like feare that we here speake of whereby Gods children feare God as a louing and dutifull childe his father not so much for feare of the rodde and punishmēt if he offend as of loue as being fearfull to offend so good and so louing a father Whereas that seruile and slauish feare that is in wicked men lookes onely to the punishment as the gally-slaue to the whip and that many times doth terrifie him as for sinne it selfe it doth no whit trouble him nay as Solomon saith It is a pastime to the foole to do wickedly Quest 2 But may not Gods children abstaine from sinne for feare of Gods wrath and for punishment sake Answ I answer the spirit of bondage and of feare hath its worke in the hearts of all the godly especially at the first when they begin to conuert and to turne vnto God And this is compared to a needle that maketh way for the threed to follow And thus haue the godly at first feared God euen for his iudgements sake as Paul testifieth when he saith Rom. 8.15 Ye haue not receiued the spirit of bondage to feare againe Wherein is implyed that there is a time wherein the children of God feare God for his iudgements but now saith he Ye haue receiued the spirit of Adoption whereby ye cry Abba Father and that is the spirit of freedome and of boldnesse So that the child of God is not alwayes held vnder that slauish feare but commeth at last to feare God out of loue to him and abstaineth from sinne not so much for punishment sake as for the detestation hee beareth to it and because it offendeth so good and so gratious a God Yea though there were no hell at all to punish sinne yet would hee not willingly commit sin out of that awfull respect hee beareth to so good a God and louing Father in Iesus Christ Now because this loue is not perfect in the childe of God neither any other grace whilest wee liue here there will be still a remnant of seruile feare remaining euen in the best as Iob saith Punishment was fearefull vnto him Iob 31.23 Neither are they exempted from all feare of Gods iudgements in as much as the remembrance hereof is an excellent preseruatiue against sinne Psal 119.120 So Dauid My flesh trembleth for feare of thee and I am afraid of thy iudgements Dauid had in him a sonne-like feare of God fearing him out of loue yet in the second place he stood in awe of his iudgements Vse 1 This serues then first of al to discouer vnto vs in what a wretched and miserable estate and condition such men are in that haue not the feare of God before their eies behold we the state of such in this impenitent Thiefe such men must needs runne headlong into all manner of abhominations for alas what should restraine them when the feare of God is wanting Marke the Apostle Rom. 3.12 13 14 15. Their throat is an open sepulchre with their tongues they haue vsed deceit the poyson of Aspes is vnder their lips whose mouth is full of cursing and bitternesse their feet are swift to shed bloud destruction and misery is in their wayes and the way of peace they haue not knowne But what might bee the reason of all these vile and filthy abhominations the Apostle subioynes There is no feare of God before their eyes Abraham knew this when hee caused Sarah his wife to dissemble and to say shee was his Sister and therefore wofull and miserable is the estate and condition of such whom the Lord hath thus giuen ouer to themselues and to their owne hearts lust and want this holy feare to preserue them Secondly this may serue to admonish Vse 2 vs euery one that as wee desire to be free from those grosse and grieuous inormities of the times that wee
labour to get our hearts seasoned with the feare of God that we may truely say The Lord is our feare Esay 8.13 our dread This will fence vs from sinne and arme vs against euery euill way such are freed from those vile abhominations wherewith the liues of all wicked men for the most part are tainted withall Yea the feare of God is such an excellent thing that all the duties wee owe vnto God Eccl. 12.13 are comprehended therein Let vs heare the end of all saith Salomon feare God and keepe his Commandements for this is the whole duty of man The priuiledges that belong to them that truely fear God Yea to such belong all these excellent priuiledges and prerogatiues First they shall not want any temporall good thing O feare the Lord O yee his Saints Psal 34.9 Psal 112.3 for there is no want to them that feare him Secondly such hath the Lord promised to acquaint with his secrets The secrets of the Lord are with them that feare him Psal 25 â—4 Thirdly such onely are vnder the Angels protection Psal 34.7 The Angels of the Lord encampe round about them that feare him Fourthly God takes speciall notice of such Mal. 3.16 A booke of remembrance was written before him for them that feared the Lord. And last of all for the life to come no man is able to expresse the excellent priuiledges of such Psal 31.19 O how great is the goodnesse which God hath laid vp for them that feare him All which may be so many motiues to stir vs vp to get this feare of God which hath the promise of this life and the life to come and to whom alone so many excellent priuiledges belong and appertaine Text. Seeing thou art in the same condemnation 3 Argument In these words wee haue his third Argument to disswade his fellow from that his rayling on Christ and this is taken from his owne present misery A presenti miseria Thou art saith he in the same condemnation q. d. Fye vpon thee most desperate wretch Is this the behauiour meete for him that is now going to giue vp his last account before the great Tribunall and that Iudge of all the world before whom thou art shortly to appeare to giue account of all the actions of thy life past especially of this thy blasphemy against the Lord Iesus the innocent And herein as before this penitent Thiefe sheweth an excellent fruit of his owne repentance pressing his fellow with this Argument the consideration of his present misery and punishment that was now vpon him Thou art in the same condemnation Note we hence That punishments and afflictions Doct. Afflictions that summon to death should in a speciall manner cause men to looke home especially such as summon to death should in a speciall manner cause vs to looke home humble vs and cause vs to breake off our sinnes by repentance and when they produce not this effect especially when death approaches and we are to come to appeare before the Lords Tribunall it is a signe indeed that the heart is desperately wretched and sinfull It is the maine end wherefore the Lord doth send afflictions to bring men home by repentance thus confesseth the Church Lam. 3.39.40 Man suffereth for his sinne let vs search and try our wayes and turne vnto the Lord and againe Come let vs returne vnto the Lord Hos 6.1 for he hath wounded vs and he will heale vs he hath smitten vs and hee will binde vs vp The happy fruit thereof Dauid confesseth by that comfortable experience he had in himselfe Psal 119.71 saying It is good for me that I haue beene in trouble that I may learne thy commandements When we are iudged saith the Apostle wee are chastened of the Lord 1 Cor. 11.32 that wee should not be condemned with the world The Rod makes the childe to stand in awe of the Father and the Scholler of the Master and the Blewnesse of the wound Pro. 20.30 saith Salomon serueth to purge the euill When did Manasses repent 2 Chro. 33 12. wâ—s it not when he was in tribulation When came the Prodigall sonne to himselfe Luke 15. and got the happy resolution to returne againe to his Father was it not when he was pinched with the famine It was in the time of aduersitie that the Israelites remembred GOD to bee their strength who in times of prosperity rebelled against him Iudg. 6. Ephraim may thanke the Lord for his corrections that hee was reclaimed and brought to see his owne disobedience and rebellion against God who was as an vntamed Hayfer Ier. 31.18 â—0 Esa 38.14 The like we may see in Hezechiah in Iob and in all Gods people if there be any faith any hope any grace at all in the heart of man now is the time for the exercise thereof when afflictions especially such as summon to death and iudgement are vpon vs. It seemed vnto this godly Penitent a most hainous thing indeed in his fellow yea the height and top of all impietie that now the hand of God was vpon him and hee so shortly to depart this life and to make his last account before the Iudge of all the world that he should in this reprochfull manner blaspheme an innocent euen the Lord Iesus Christ himselfe before whom he was shortly to appeare and to giue account of all the things that he had done in the flesh But what shall I say There are some whom al the torments in the world cannot moue or make them better sicknesse pouertie shame in the world all the buffettings of Sathan or miseries that can bee thought vpon alas moue them not nor any whit affect them to worke remorse of conscience compunction or sorrow for sinne to make them any whit the better But what may be the reason can any affliction presse out of the creature that was neuer in it If a whole mountaine were laid vpon a dry or rotten sticke will it yeeld any sappe no no it will first be ground to powder The impenitent Thiefe for all his misery that he was in or thoughts of death or of iudgement that now were vpon him is not brought to the least remorse of conscience for sin but the Penitent Thiefe he being vnder the same affliction yeelds the sweet sap and liquor of faith and repentance he confesseth his sinnes pleads Christs cause and compassionates the misery of his fellow and shewes most admirable fruits of repentance Yea if there bee any grace at all in the heart of man now is the time for it to shew it selfe otherwise wee perish without hope Seeing then that afflictions Vse 1 should thus make vs to looke home and that then in a speciall manner the graces of the heart will manifestly appeare This shewes the misery of euery wicked man that as he hath been a stranger from the life of grace in life so must needs want the
last And therefore it will bee requisite to obserue the difference betwixt the wishes of the wicked and the desires of the godly in this weightie point of saluation The difference betwixt the godly and the wicked in their desiring saluation First this proceeds not from the like ground in these two sorts of men In all Gods children that shall be saued in the end this desire of theirs springs from a true sence and feeling of their owne wretchednes and misery through sinne that he is the child of wrath and firebrand of hell by nature lies vnder Gods wrath and is in danger of eternall destruction The thoughts of this his present miserie and fearefull condition by nature sets him on worke to seeke deliuery And in reason it must be so for vnto a condemned person that lookes euery houre to bee executed the Princes pardon must needs bee most acceptable yea he would preferre that aboue all the world besides So is it with a poore sinner once throughly conuicted in his conscience for sinne he can prize the fauour of God in Iesus Christ in the pardon of the same more then all the world besides Whereas the Person that is full despiseth the honey combe Pro. 27.7 And this is the estate of naturall men they are not sensible of their owne spirituall miserie by reason of sinne but are Frozen vpon the dregs Zeph. 1.12 Deut. 29.19 Reu. 3.17 blesse themselues in their owne hearts and know not that they are miserable and poore and blinde and naked And hence is it that the desires of such men are cold and sleight in comparison of the other that are sensible of their misery by reason of sinne Secondly the desire of Gods people of life and saluation as it proceeds from a good ground and therefore earnest So it is euer ioyned with the vse of the means that God hath appointed for the attaining of eternall saluation such as are the Ministery of the Word the reuerend vse of the Sacrament prayer c Whereas of the wicked that of Solomon is most true Pro. 13.4 The sluggard lusteth but his soule hath naught And againe The desire of the slothfull stayeth him for his hands refuse to worke Thirdly howsoeuer a wicked man may desire heauen eternall life and saluation yet there is euer something that he preferreth before this The young man in the Gospell that came to Christ sayâ—â—g Good Master what shall I do 〈◊〉 inherite eternall life shewed â—hat hee wished well to heauen â—nd the saluation of his soule But â—eing required by Christ to sell all â—hat hee had and to giue to the â—oore and to follow Christ Mat. 19. the Text saith He went away sorrowfull Which shewed plainly that hee loued his wealth better Whereas the desire of the godly is such as that they preferre eternall life and the saluation of their soules aboue all things in the world besides So Dauid Many say who shall shew vs any good But Lord grant mee thy countenance thy fauour and grace Where Dauid opposeth his desire against the desire of worldlings and sheweth that howsoeuer worldly men desire chiefely worldly things hee for his part did chiefly desire Gods countenance fauour and grace in 〈◊〉 pardon of his sinnes aboue 〈◊〉 the world besides And indeed vâ—to such doth the promise of eteâ—nall life belong and appertainâ— for so saith the Lord Ier. 29.13 Ye shall seekâ— me and finde me because ye shaâ—â— seeke me with your whole heart Fourthly howsoeuer the wicked and the godly desire eternall life alike the childe of God onely is wise to lay hold vpon the opportunity whilest grace is offered seeking that in the first place Mat. 6.33 aboue all earthly and transitory things whereas it is the propertie of wicked and vngodly men to put it off vntill the day of grace be past Luk. 13.25 euen till the Master of the house be risen vp and hath shut to the dore Fiftly there is in the godly and those that shall bee saued in the end a constant seeking of God of â—nall life and saluation not by â—â—ods and fits but throughout 〈◊〉 whole course of their liues 〈◊〉 their thoughts words and â—â—â—ions sauor of grace within and â—â—â—d vnto heauen and the furtheâ—â—nce of their eternall happinesse Whereas with the wicked it is â—ot so with them for if they deâ—â—â—e eternall life and saluation it is 〈◊〉 constant desire but by fits â—â—â—ther when the Word or some â—â—fliction or other hath kindled â—â—ch a good motion for the preâ—â—nt within them but by and by â—â—ke the morning dew it goeth away Hos 6.4 And last of all there is yet this difference betwixt the godly and the wicked in their desires A wicked man desires mercy but not grace the pardon of sinne but not the spirit of corroboration and strength against sinne He rather desireth freedome from misery the effect of sinne then from sinne it selfe the cause of misery wheras the childe of God is as earnest with God for strength against his corruptions for the time to come as the pardon of his sinne past Dauid is as earnest with God to stablish him with his free spirit Psal 51.12 as to wash him from his sinne Well then to conclude this poynt would we haue any comfort in our owne soules that wee are amongst the number of those that hunger and thirst aright after eternall life and saluation that our desires proue not to bee like the vaine wishes of the wicked that shall not profit them in the end O let vs then try our selues and examine our owne hearts by the rule of this doctrine Are we truely sensible of our owne wretchednesse and misery by reason of sin haue we vsed all holy helpes and meanes whereby wee may come to the comfortable assurance therof vnto our owne soules Haue we learned to prize eternall life and saluation aboue all the world besides haue we made vse of all opportunites that God hath offered vnto vs for the getting of grace into our soules hath this desire of ours beene constant and not by fits onely and haue we as earnestly sought at Gods hand strength against our corruptions as the pardon of our sinnes past These things indeed may minister vnto vs a comfortable assurance that our desire of eternall life and saluation hath beene true hath beene vnfained such as shall not misse of saluation in the end Whereas if on the contrary part we neuer yet truely saw our misery by reason of sinne haue euer sleighted Gods ordinances preferred the world our profit and pleasures before the euerlasting saluation of our soules haue made no account of the season and opportunity of grace offered haue neither constantly desired nor for future times sought strength of God against our corruptions know wee that our desires were neuer true and vnfained but such as may be in wicked men that shall misse of saluation in the end When thou commest into thy kingdome
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
iustly punished The most righteous God hath now iustly ouertaken vs in our sinfull and wretched course of life and now wee reape but the iust reward of our owne workes But this man what euill hath he done he suffereth as an innocent he hath done nothing worthy this cursed death And herein as before we see the admirable fruit of his faith and repentance that now at this time when all mocked Christ Pilate condemneth him Iudas betrayeth him the Disciples forsake him and Peter denyeth him that now at this time he should stick thus to Christ and acknowledge his Deity in the lowest degree of his humiliation this was the fruit of an admirable faith indeed whose example may commend vnto all men a most necessary duty Doct A true Christian must at all times speake for Christ That euery faithfull Christian should bee ready at all times to speake for Christ to stand vp in the defence of the truth and not to suffer his name to bee blasphemed nor his word or truth to be dishonoured And surely the circumstance of time makes much for the commendations of the faith of this man that now that Christ was so vilified contemned despised put to this cruell shamefull ignominious and reproachfull death that in this so low a degree of his humiliation he should acknowledge his God-head and stand vp in the defence thereof This must needs be an admirable fruit of a singular faith This made much for the commendations of the Church of Pergamus that shee held fast Christs Name and denyed not the faith Reu. 2.12.13 Euen where Sathan had his throne So when religion is euery where despised then to loue it with Dauid is a blessing of blessings with Noah to bee vpright and of good conuersation when all flesh had corrupted their wayes Gen. 6. this was praise-worthy with God when idolatry and all manner of superstition and prophanenesse doth abound is maintained graced countenanced then to keepe vp the pure worship of God with Eliah where there could not be found that had not bowed the knee to Baal this must needs shew admirable fortitude Thus must all Gods people doe confesse and professe Christ not onely in prosperous times and in times of prosperity whilest religion is graced and countenanced by authoritie but euen at such times also when it seemeth to be most dangerous It is an easie matter to professe the Gospell in prosperous times whilest wee haue winde and tide with vs but then is the truth of our profession manifested in times of aduersitie The field proueth the Souldier the Marriners skill is best seene in a tempest so is the truth of a Christian profession in the times of the hottest persecution Mat. 24. And hence is it that our Sauiour doth acquaint his Disciples aforehand of those troubles that should happen vnto them to the end they should not giue backe but confesse him to the end And how resolute the Apostles were this way we may see afterwards who being conuented before the Councell and commanded to Preach no more in the name of Iesus answered thus Whether it bee right in the sight of God Acts 4.18.19 to hearken vntâ— you more then vnto God iudgâ— ye So Paul when Agabus â—hrough the spirit of prophecâ— had told him of the troubles that should befall him at Ieruâ—alem his friends began to disswade him from going vp thither to the intent he might escape that danger but behold that godly resolution of that holy seruant of God Act. 21.13 What doe yee weeping and breaking my heart I am ready not to be bound onely but also to dye at Ierusalem for the Name of the Lord Iesus We may see this againe in those three worthies mentioned in Daniel who held out the light of their holy profession Dan. 3. not onely when they were in fauour with the King but euen at that time also when the furnace was making ready to consume them This was also the godly resolution and practise of Daniel himselfe not to shrinke backe but to goâ— on in his godly course euen to the extreme hazard of his owne life And for this wee haue a cloud of testimonies by the Aposâ—le vnto the Hebrewes of whom hâ— speaketh thus Some were racked some tormented and afflicted Heb. 11.35 not accepting deliuerance that they might obtain a better resurrection And this is obserued to haue been the great weakenesse of the Apostle Peter Mat. 26.70 that when Christ was apprehended hee being in the High Priests Hall should so shamefully deny Christ and that at the voyce of a silly Girle And of Nichodemus Ioh. 3 that howsoeuer he had a great loue to Christ yet was ouer-awed by the Iewes that he durst not come to Christ in the day time but in the night whereas true faith surmounts all the difficulties of this life rests only vpon Gods promises and is content to follow Christ euen to the top of Mount Caluary there to suffer with him And great reason For first this argueth Christian Reas 1 courage and resolution an excellent ornament in a Christian and that such a one is mortified vnto the world in as much as hee is content to hazard all and to part with all rather then to lose Christ And indeed the Christian herein can sustaine no losse but great aduantage Hee that loseth his life saith Christ for my sake Mat. 10.32 shall finde it and againe whosoeuer shall confesse me before men him will I confes also before my Father which is in heauen but whosoeuer shal deny me before men him also will I deny before my Father which is in heaueÌ„ Reas 2 Secondly this is it that distinguisheth betweene the true Christian and the carnall professor the former is not ashamed of Christ but continueth with him in temptations Luk. 22.28 Mat. 13. the other in time of temptation falleth away Many could be content to follow Christ with Zebedeus sons so long as Christ hath any temporall honour to giue but to pledge Christ in the bitter cup of affliction to take vp his Crosse and to follow him this proues a hard saying who can beare it Vse 1 This shewes then first of all the diuelish policy of those that would bee Christians and make profession of religion yet thinke it wisedome to sleepe in a whole skin In peaceable times they will seeme very forward and zealous professors but when any trouble shall arise for the truths sake most shamefully pull in their heads againe Many such cold friends hath Christ and his truth now a dayes like Ioseph of Arimathea Ioh. 19 38 who was one of Christs Disciples but hee carried his religion secretly and couertly for feare of the Iewes And as the Parents of the blinde man Io. 9. to whom Christ had giuen sight he durst not confesse all that hee knew of Christ he was ouer-awed likewise by the Iewes And thus is it with many a man the feare of their