them hereafter Text. And one of the euill doers that were hanged This impenitent Thiefe howsoeuer he had escaped long in a course of sinne at last comes to shame and to a miserable end And indeed God hath ioyned these two together Sinne and shame and will in this example teach all men vnto the end of the world That Sinne and shame are companions Doct. 2 and go not farre asunder Sinne and shame go together Howsoeuer a sinner for a time may thriue and prosper in a course of sinning yet this is but for a time the Lord at last will ouertake them with his iudgements Howsoeuer a wicked man may prolong his life in wickednesse Eccl. 7.15 yet destruction at length shall ouertake the sinner Sinne and the punishment of sinne are inseparable companions if the one go before the other will follow after The Lord threatned Adam Gen. 2.17 that if he transgressed the commandement he should dye the death As God had a time to threaten he found a time to execute the punishment We may see this in Cain Gen. 4.7 If thou doest well saith the Lord shalt thou not be rewarded If thou dost euill sinne lyeth at thy doore The old world that lay weltering in all manner of abhominations the Lord at last remembred them with a iudgement from aboue Gen. 19 5. The like of Sodome and Gomorha The people in the wildernesse murmured against Moses and Aaron Numb 21.5 6. the Lord therefore sent fierie Serpents and Scorpions amongst them Yea Gods Church and people themselues when they haue sinned against God the Lord hath visited their iniquities with the rod and their sinnes with scourges Dauid numbred the people in the pride of his heart 1. Sam. 24. God meetes with Dauid in the same in weakening the number of them 1. Sam. 12. So are Dauids sinnes of adultery and murther punished with seuerall punishments from the Almightie But why should I spend time in so cleare a truth God hath sent his Iudgements vpon men Angels kingdomes and commonwealths houses and families persons and places all haue tasted of the Lords rodde when once they haue sinned against him And this proceeds First of all from that holinesse Reas 1 that is in God who is indeed holinesse it selfe and therefore cannot but punish sin that is so opposite vnto that pure nature of his the more holy iust and righteous God is the more is he displeased with the sinnes of men and his Iustice calls for vengeance vpon transgressours Though the Lord delighteth not in the punishment of men yet he delighteth in his owne Iustice according to which punishment is due It is not euill in God to punish the wicked for the loue of Iustice but euill in the wicked to deserue punishment for the loue of sin Gen. 18.25 for God forbid but that the Iudge of all the world should do right Secondly it is grounded vpon Reas 2 the prouidence of God he suffereth no disorder to be in the whole vniuerse Now sinne is nothing else but a swaruing from order therefore it is brought into order by punishment The inequalitie and disorder that is in sinne being made equall and orderly thus It is equall and orderly that he that will needs taste of the sweetnesse of sinne against the will of God should be constrained to taste of the bitternesse of punishment against his owne will Aquin. Thirdly in regard of the good of Gods Church it is necessarie Reas 3 that God should thus punish sin for otherwise if God did not cut off and restraine offenders in a course of sinning by his iustice men would liue like Beasts Lyons Wolues and Tygers Yea these ravenous Beasts would not make more hauock then wicked men Exo. 14.25 if God had not met with Pharaoh what had become of Israel if God had not met with Haman Hest 7 6. what had become of the Iewes But wee see that wicked men doe not alwayes come to shame for their sins here in this life Obiect It is their greatest punishment not to be punished Nihil est infoelicius fâ—â—licitate peccantium c. Aug. Secondly wicked men are punished whilest they are spared for what greater punishment then to bee giuen ouer to their owne hearts lusts Thirdly it is a signe that God reserues such for a more fearefull punishment after death Seeing then that shame doth Vse 1 thus accompany sin as an inseparable companion howsoeuer God many times suffereth long This sheweth in the first place the lamentable estate of all wicked and impenitent sinners who lye in sin and wallow in all manner of vngodlinesse their condemnation doth not sleepe Howsoeuer the wicked now are secure and put from them the thoughts of sin the punishment due for the same yet so long as the sinner stands guiltie of sinne before the Lord there is a most certaine expectation of iudgement Indeed such is that euill disposition in the heart of man that as Solomon saith Because sentence against an euill worke is not presently executed Eccl. 8.11 therefore the heart of the Sons of men is fully set in them to doe euill But what followeth ver 12. though a sinner doe euill an hundred times and his dayes be prolonged c. it shall not be well with the wicked And againe Woe to the wicked Esa 3.11 it shall bee ill with him for the reward of his hands shall bee giuen him There is nothing more certaine then punishment to the sinner Secondly this may bee a loud Vse 2 call vnto vs all vnto repentance for those former sinnes we haue commmitted Sithence sin is so displeasing vnto God and draws after it such a tayle of iudgments And that wee take notice of his patience and long-suffering towards vs who hath spared vs so long a time Indeed if sinne were an indifferent thing with God that he were neither pleased nor displeased with vs for the same then to repent or not to repent were a thing likewise indifferent But sithence sinne brings with it shame and punishment it is time for vs to looke about vs and let vs take heede of securitie and labour to please God with reuerence and feare For our God is a consuming fire Rom. 12.29 Vse 3 Thirdly as this may terrifie all wicked and vngodly men to consider the most vndoubted certaintie of Gods wrath and vengeance against sin so it may minister matter of comfort vnto the godly for their reward is likewise with the Lord and their recompence with their God For can the Lord be more iealous of his iustice then hee is of his mercy will hee pay tribulation and anguish to euery soul that doth euil and shall the labours of his servants in his seruice be in vaine it is farre from the iudge of all the world to doe vniustly Say ye saith the Lord by his Prophet to the righteous Esay 3.10 it shall be well with him
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
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
comfort of grace in death as they haue liued so commonly they dye and in them that is verified oftentimes that is said of Nabal their hearts dye like stones within them like vnto a beast Or else as they haue minded the world their lusts and pleasures of these things they speake and their mindes run after them euen to the last Behold here in this impenitent Thiefe a spectacle wherein euery wicked man may behold himselfe as hee was gracelesse and wretched liuing hee speakes nought but the language of hell dying as his life so was his death wretched was hee liuing and cursed and miserable is he dying Secondly this may serue to admonish Vse 2 euery one that as wee would haue our last words gratious and comfort in death to learn to speake the language of Canaan betimes for when the euill day comes all the wayte and burthen of iudgements and afflictions will neuer presse out one drop of spirituall moysture from vs no though they should presse vs downe to hell vnlesse wee haue faith and repentance and other graces wrought in vs before misery comes VERSE 41. Wee indeed are iustly punished Text. for wee receiue the due reward of our deeds 4 Argument IN these words the Penitent comes to his fourth Argument to disswade his fellow from reuiling of Christ and this is drawne from the equity and iustnesse of their punishment and present misery Wee indeed are iustly punished A Iusto Iudicio for we c. Q. d. This present death wee are now to suffer bee it neuer so vile shamefull ignominious or accursed we ought with patience to beare the same for therein wee are but iustly punished Our sins we haue committed and wherein we haue continued haue brought vpon our heads this deserued punishment Wee ought therefore to beare with patience the Lords wrath Micha 7.9 because wee haue sinned against him And herein we haue another admirable fruit of his faith and repentance confessing 1 His sinne 2 Gods iustice We are iustly punished The Penitent Thiefe 1 He confesseth his sinne in rebuking his fellow fals into a hearty confession of their sins and herein likewise manifesteth the truth of his repentance And will herein teach vs and all men vnto the end of the world That vnto true repentance Doct. Vnto true repentance confession of sins is necessary confession of sinnes is most necessary where the heart is truely and throughly touched with compunction and sorrow for sinne it will tune the tongue and set it on worke about the heartie acknowledgement of the same This Penitent herein may be an excellent patteâ—ne vnto vs who manifesteth herein the fruit of a wounded spirit and a broken heart in the sence of sinne hee stickes not to shame himselfe that God may haue the glory making a humble and heartie acknowledgement of his sinne and the world therein a witnesse of his vnfained repentance and indeed to such onely belongs the promise of remission of sinnes Pro. 28.13 He that hideth his sinnes shall not prosper but hee that confesseth them and forsaketh them shall finde mercy 1 Io. 1.9 And againe If we confesse our sinnes hee is faithfull and iust to forgiue vs our sinnes and to cleanse vs from all vnrighteousnesse And hence is it that we shall finde the seruants of God very frequent in this duty in the times of their humiliation and conuersion vnto God Thus Daniel confesseth his owne sinnes and the sinnes of the people Dan. 5 9. Wee haue sinned saith hee and haue committed iniquity and haue done wickedly yea we haue rebelled and haue departed from thy precepts and from thy iudgements Thus Ezra that Noble and religious Scribe Ezra 9 6. O my God I am ashamed and confounded to lift vp my eyes to thee for our iniquities are increased ouer our heads and our trespasse is gone vp to heauen So Esay the Prophet We haue all beene as an vncleane thing Esay 64.6 and all our righteousnesse is as filthy clouts and we doe all fade like a leafe and our iniquities like the winde haue taken vs away An excellent and admirable example whereof wee haue in the Prophet Dauid who when Nathan the Lords Prophet had conuinced him of his sinnes he presently falls to the confession of them 2. Sam. 12.13 I haue sinned against the Lord c. And in that Penitentiall Psalme of his Psal 51.2 penned of purpose to make knowne vnto the world that his vnfained repentance for the same he is very exact that way throughout the whole Psalme This appeares in those Conuerts wonne vnto the Church by the Ministery of the Baptist Mat. 3.6 They were baptized of Iohn in Iordane confessing their sinnes And of those Conuerts of Ephesus Act. 19.18 it is said that Many that beleeued came and confessed c. The like acknowledgement is made by Paul of his mis-led life whilest he liued in the state of a Pharisee 1. Tim. 1.13 18. I was saith he a blasphemer a persecuter and an oppressour c. And excellent to this purpose is that of the Prodigall sonne Luk. 15.18 a liuely patterne of a true Penitent and a liuely picture of a reclaimed sinner hauing runne riot a long time and by affliction at last brought to know himselfe What is his resolution but this by his confession to make satisfaction to his Father whom hee had offended Vers 21. I will go to my Father and say Father I haue sinned against heauen and before thee c. And as his resolution and purpose was so was his practice And indeed true repentance cannot bee silent when the heart is truly pricked it cannot forbeare it is like a vessell full pent with liquor if it haue not some vent it will breake it is one of the most soueraigne salues for sinne Yea as an Ancient well obserues Erroris medicina est confessio The bands of sinne are loosed when they are confessed Nothing doth more bewray a broken heart within then an open acknowledgement of sinne What led that poore Publicane to that remorsefull supplication mixed with confession God be mercifull to me a sinner Luk. 18.13 A liuely representation of the true contrition that was in his heart that he held himselfe but vile and sinfull in Gods sight And indeed as nothing can be more needfull and necessarie to testifie the inward sorrow of heart for sinne then an heartie acknowledgement of the same so there is nothing more contrary to the corrupt nature of man then in this sort to shame himselfe to giue God the praise And therefore it is a good obseruation of an Ancient Miâ—cutur quicunque vâ—dent c. Gregor Let men admire what they please in other men I know saith he through the infirmitie of our nature that the godly finde it an harder thing to confesse sinne after it is committed then to represse it before Surely it is no small euidence of
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
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
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
for they shall eate the fruit of their doings The consideration of this comforted Paul ouer all his troubles I haue fought a good fight I haue finished the course henceforth there is layd vp for mee a crowne of righteousnesse 2 Tim. 4.7.8 which Christ the righteous Iudge shall giue mee in that day and not to me onely c. Let vs then rest vpon the gratious promises of our God being assured that couenant he hath made with his is surer then the couenant with day and night of the Sun and of the Moone he is Yea and Amen in all his promises as iealous of his Truth with his seruants as of his iustice with the wicked Rayled on him Text. We haue heard before how the sinne of this Malefactor hath brought vpon him shame and God in his iustice hath now ouertaken him in a course of sinning and brought vpon him his deserued punishment his sinfull wretched life hath now a miserable and cursed death We are now to come to his behauiour at the time of his death He railed on Christ. First the Euangelist obserueth how this Impenitent at this time of his death fell to raile vpon Christ He is so farre from being humbled in the sense of his sinne or in any penitent maner to make confession of the same considering that now he was from a temporall to come before an eternall Iudge and from the condemnation of the one to passe vnder the condemnation of the other as that he groweth worse by his punishment and becomes more desperatly sinful He railed on Christ Note hence That when the Lord shall ouertake Doct. 1 the wicked with his iudgements Afflictions make the wicked worse which might bring them to the sense of their sinne and repentance for the same as we shall see heereafter in the Penitent they doe but make the wicked worse Doth this wretched and miserable man now that the Lords hand is vpon him come to see his sinnes and bewaile his former sinfull course confessing and crying downe his owne abominations intreating for mercy at Gods hand in the pardon of the same surely no But his heart is more obstinate Rom. 2.5 and his conscience more hardned and becoms seared as it were with a hot-yron Gen. 15.16 hee hath now a heart that cannot repent but becomes more desperately wretched and sinfull still more and more to his last breath Mat 23.32 And this is vsually seene in the wicked daily notwithstanding the Lords corrections vpon them they proceed from euill to worse vntill they haue at length filled vp the measure of their iniquities vnto their eternall destruction Gen. 4.13 When the Lord conuicted Cain of his cruell and vnnaturall murther of his owne brother how bare he the Lords reprehension did he resolue into teares of repentance did hee confesse his fault and craue pardon at Gods hand Nothing lesse Nay rather did he not complaine of God that his punishment was ouer seuere My punishment is greater then I can beare Exod. 10. We may see this in Pharaoh in those tenne plagues the Lord brought vpon him and his people they were so farre from humbling him as that they made his heart still more obdurate and hard vnto his owne destruction Euen so the people of Israel the more the Lord afflicted them in the wildernesse the more they murmured The more they were smitten the more they fell away insomuch as the Prophet taketh vp this complaint of them O Lord thou hast smitten them Ier 5.3 but they haue not sorrowed Thou hast consumed them but they haue refused to receiue correction They haue made their faces harder then a rocke they haue refused to returne Euen so the holy Ghost brings in those Antichristian Idolaters in the time of their miserie knawing their tongues for sorrow and blaspheming the God of heauen for their paines and for their sores and repented not of their works to giue God the glory Ier. 6. As siluer that is put into the fire if nothing come out but drosse is found Reprobate siluer So the wicked not refined in the fornace of affliction shew themselues but reprobate men Wheras the godly as we shall see hereafter in the Penitent Thiefe the fire of affliction purgeth their drosse and makes them purer euer after like good Hezekiah and Dauid who being once rightly humbled recounted euer after their foregoing sins to the griefe of their hearts and wounding of their soules And it must needs be thus for Reas 1 First the wicked through their custome and continuance in euill haue quite lost the sense and feeling of sinne in their owne consciences Rom. 1.28.29 as a man that is possessed with a Frenzie is insensible of wounds or stripes or blowes be they neuer so mortall but laugheth and sporteth himselfe in the middest of them all So euen so is it with a sinner possessed with a spirituall Frenzie 1. Tim. 4.2 he hath no feeling at all of his sinnes his conscience is dead and benummed And therefore as the estate of that sicke man is most desperate who is not sensible of his disease So is the case of a sinner that perceiueth not the rod of God when he striketh Secondly to profit aright by Reas 2 afflictions to bee humbled by them and to returne vnto God Hos 6.1 is the worke of grace accompanying the crosse and to bee found only in the godly who are quickned thereby in all holy duties So Dauid Psal 119.71 It is good for me that I haue beene afflicted For it is with affliction as it is with the Word when they fall vpon a gracious heart they are by Gods blessing very fruitfull and profitable but but when they light vpon a hard heart they are by accident very hurtfull and harden the same more and more to destruction As the Sunne shining vpon the waxe doth soften it and vpon the clay doth make it more hard and as by one and the same heate a sweete smell is drawne out of a precious ointment Tantum interest non qualia sed qualis quisque patiatur Aug. and a noysome smell out of any putrid matter So doth the word and affliction produce different effects in the hearts of men it skils not what the affliction be so the matter on which it works be good Vse 1 This shewes the misery of all wicked and vngodly men that liue and lie in sinne without repentance They are like vnto a man that hath lost himselfe in the night time he goeth still further and further from his way or like a cold stomacke that turneth the best food into putrefaction Euen so the most excellent things of God such as are the Word Sacraments and those afflictions which the Lord vseth many times as a means to humble the godly these are all of them abused by the wicked to their destruction Rom. 8.28 For as all things worke together for the best of them that loue God so
thrice happy is he that sinneth least next he that returneth home soonest but most wofull is the estate of him that comes once to be hardned in sinne that with Ieroboam hath sold himselfe to worke wickednesse in the sight of the Lord. Vse 1 Seeing then that wee see thus the cursed nature of sinne and the miserable condition of the wicked that when they begin once to fall away from God they haue no stay of themselues but proceed from euill to worse and from one degree of sinne vnto another vntill at last there be no remedie Oh how may this awaken euery wicked and vngodly man and woman to consider that when a man beginneth once to leaue God God leaueth him and when God once forsaketh a man the deuill takes possession of the heart of such a one This appeares in Cain Pharaoh Saul Iudas c. if we should trace these mens fallings off from God step by steppe wee shall see from what small beginnings sinne tooke root in them and being so entertained increased in them daily more and more God more and more forsaking them their corruptions daily more and more increasing and at last breaking out into open rebellion against God and open desperation against their owne souls Oh the misery of a sinner thus forsaken of God! Oh the misery of that soule that once comes to bee remorslesse in sinne Poore soules these are in misery and see it not are vnder Gods wrath and regard it not Lay before these their misery in regard of sinne beseech them with teares exhort them by the tender mercies of God threaten against them the iudgements of the Law offer vnto them the promises of the Gospell intreat them by the death of Christ and the warmest bloud that issued from his blessed side All these things wil no way affect them nor any whit moue them but as Iob speaketh of the Leuiathan His heart is harder then the neather milstone that is the state of those whom God hath once left to hardnesse of heart and giuen vp to reprobate sense whose heart doth not quake and tremble to consider these things Vse 2 Secondly the consideration hereof should admonish euery man and euery woman and euery mothers childe amongst vs to take heed of sinne and to dread it as we would dread a Serpent or a Cockatrice and that in regard of the deceitfulnesse of sinne which if it haue any entertainment it will waite on thee like a Catchpole dogge thee vp and downe like a Sergeant and follow thee like thy owne shadow thou canst not shake it off when thou wouldest this the godly haue found most true by wofull experience in themselues how hard a thing it hath beene to ouercome any sinne that hath beene entertained with them any time if it be but some idle oath or vnsauorie speech that they haue vsed how hard a thing is it to leaue it Which shewes how wonderfully such men deceiue their owne soules that will seeme to stint themselues in sinning as if they had power in themselues to leaue sinne at their pleasure These very thoughts shew that thou art in bondage vnder some corruptions and art in the power of Sathan and so in danger of destruction So then we must destroy sinne whilest it is an egge and smother it in the first conception as we destroy the young whelpes of the prey For as the Apostle shewes Lust conceiued brings forth sinne and sinne when it is finished it brings forth death Wherein the holy Ghost teacheth vs how dangerous a thing it is to giue the least entertainment vnto sinne it is like a Bird called the Lapwhing which is no sooner hatched but it runnes abroad And indeed sinne is much easier kept out then cast out It shall then be our wisedome to heed our selues betimes and euer to looke to our watch that we may preuent sinne euen at the first motions and occasions thereof an high point of heauenly wisedome Text. Rayled on him Sinfull and wretched was the life of this man and cursed and wretched was his death not onely in respect of the nature of his death which t is true was a cursed death to be crucified Deu. 21.23 But also in regard of his fearefull end that he made that hee should dye thus blaspheming of Christ But it is not to be wondered at for it was answerable vnto his life And herein will teach vs. What a dangerous thing it is Doct. 3 to liue wickedly A sinfull life hath commonly a cursed death for commonly as the life is so is the death a good life a good death an euill life commonly an euill death Here is a wofull end and a fearefull spectacle of a wretched life as his life was voyde of grace so was his death voide of comfort his life was wretched his death was damnable And this was not onely in respect of his body but also in regard of his soule the which no doubt went from the Crosse to Hell Act. 1.25 as it was said of Iudas that He went to his owne place that is to hell And indeed the Scriptures affoord vs diuers examples of wicked and vngodly men such who as their liues haue beene wretched and sinfull so haue died wretched and miserable deaths Pharaoh a sworne enemy to Gods Church and people Ex. 14.25 what a fearfull end came hee vnto with his people being ouerwhelmed in the sea Hest 5.6.7 and there perished Haman a great Fauourite vnder the Persian king an enemy to Gods Church and people came himselfe to dye that death hee had prepared for Mordecai and fell himselfe into the same pit he had made for others Thus do wee reade of Gods heauy iudgement vpon Balshazzar Dan. 5.5 the king of Babylon at his royotous feast abusing the holy vessels of the Temple prophanely the Lord at the same time ouertooke him with his iudgements The like of Ahab and Iesabel the story makes mention of their fearefull ends 1 Reg. 21. the very dogs did eate Iesabel that bloudy and butcherly Queene that had murthered so many of the Lords Prophets The like we reade of Saul that hauing in his life time persecuted Dauid at last fell vpon his owne sword The like of Herod that was deuoured with lice Of Iudas that in the dayes of our Sauiour Christ had played the close and cunning hypocrite what a fearefull end came that wretch vnto at last the Text saith He hanged himselfe Mat. 27.5 perceiuing at last what a horrible sinne he had committed in betraying the Lord of life he iudged himselfe vnworthy of life Now as his life was wicked his death was wretched for besides that hee made away himselfe and so became the cursed instrument of his owne death The Lord shewed a strange token vpon him at his death Act. 1.18 for when he was hanged He burst asunder in the middest and all his bowels gushed out There is a Tradition that saith that when Iudas
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
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
and thus the mother of the Damsell became guiltie of the Baptists death by councelling her daughter to require his head Secondly by defending of sin or iustifying the euill of another and thus are many Lawyers partakers of the euill of their clients who for lucre sake Luk. 11.40 will speake good of euill and iustifie the wicked for a reward in which regard it were well with them they were as lame of their tongues as Mephibosheth of his legs Esay 5.20 Thirdly by applauding another in euill and soothing them vp in their sinnes against whom there is a curse gone out from God Eze. 13.18 Woo vnto them that sow pillowes vnder mens arme-holes And lastly a man becomes guilty of other mens sinnes In Deed. in Deed and that two wayes First when albeit they be not the immediate instrument in sin yet haue a part and share in the euill done and thus all receiuers of such goods as they know or suspect to be stolne are partakers with theeues in their sinne and so by the law are iudged Secondly Psal 50.21 when a man shall familiarly conuerse with such as are knowne to bee notoriously wicked such receiue no small incouragement to goe on in their sinfull course when notwithstanding all their abhominations they are not reiected of others Obiect 1. Ezek. 3.17 But the Lord saith vnto the Prophet Sonne of man I haue made thee a watchman and thou shalt warne the people from me It seemes there that it is peculiar vnto the office of the Minister to admonish and reproue others And we know it is the exhortation of the Apostle Let euery man abide in the same calling wherein he was called Heb. 13.17 And againe They watch for your soules as they that must giue account vnto God What then haue priuate men to do with reprouing others for sinne Resp To teach and preach publikely in the Church is the peculiar office of the Minister and those whom the Lord hath fitted for that worke but this doth no whit hinder priuate exhortation and admonition of priuate men as God shall offer occasion yea this libertie they haue to speake euen to their Minister himselfe in priuate as Paul speaketh vnto the Colossians Say ye to Archippus take heed to thy Ministery to fulfill it But is euery man to be rebuked at all times that deserueth rebuke Quest No Rebuke not a scorner Answ saith Solomon or a drunkard when the wine is in his head 1. Sam. 25. Abigal would not tell Nabal of his drunkennesse then euery time is not fit a man must obserue the fittest time and watch his opportunity Now this impenitent Thiefe was a dying this was a fit time for his fellow to reproue him and for him to receiue a rebuke or else neuer There is a time for all things Eccl. 2. saith Solomon and a word spoken in due time is like an Apple of gold and picture of siluer Christ chose the fittest time to teach the people and to do good and that in the Synagogue vpon the Sabbath Act. 9.31 So the Church hauing peace did then edifie themselues And indeed the children of this world are wiser in their generation then the children of light Potiphars wife chose the fittest time to prouoke Ioseph to lust Gen. 39.11 Ioseph was alone in the house Esau chused the fittest time to be reuenged on his brother The dayes of mourning for my father will haue an end and then I will kill my brother In the affaires of this life men are wise to take the fittest opportunitie The Crabfish desiring to feede on the Oyster cannot perforce open the shell therefore watcheth opportunitie till the oyster openeth himselfe against the Sunne and then putteth in his claw This wisedome ought to bee in euerie Christian to take the fittest opportunitie to the doing of good But he is my superiour whom I heare sweare Obiect 2 and blaspheme the name of God or otherwise sinne what haue I to doe with such a one Indeed I grant there may be a preposterous zeale and boldnesse in man Resp that is rather to bee condemned then commended therefore inferiours must know that it is their part rather to aduise then reproue to aduertise See Mr. Lapthorne his spirituall Almes then to reprehend their superiours lest they passing the bonds of their calling do iustly exasperate them against them for as Magistrates Ministers parents and masters by Gods ordinance are to rebuke reprehend and punish So Subiects people children and seruants by the same rule are to aduise and aduertise And thus did the seruants of Iob deale with their master Iob 31. and Iob saith that he durst not contemne the aduise of his seruant or maid when they contended with him A reproofe to such must be vsed as a sowre pill couered ouer with sugar that it may the more easily be taken downe Gal. 6.1 Brethren saith the Apostle if any man be ouertaken with a fault ye which are spirituall restore such a one in the spirit of meeknesse considering thy selfe lest thou also be tempted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A metaphor as the originall signifieth borrowed from Surgeons which with a sleight of hand put a shattered bone into its place before the partie be almost ware of it Vse 1 This serues for the iust reproofe of those that can see men runne a licentious course and neuer seeke to reclaime them that can heare others sweare and blaspheme the name of God raile vpon Ministers and speake euill of the good way of righteousnesse without any zeale for God or compassion to the soules of their brethren Many there be that will neuer rebuke sinne in their brethren vntill God reuenge it from heauen whereas if they had met with due reprehension of their faults they might haply haue been brought to repentance and so haue preuented those plagues Or if men doe speake of the sinnes of others it is behind their backs in the most vildest and disgracefullest manner that may be These rather shew themselues to be of the generation of cursed Cham that vncouered the nakednesse of his father then of Gods people that mourne for the sinnes of others and in brotherly loue seeke by all meanes possible to recouer them into the state of grace No doubt it pierced this Penitent Thiefe to the heart to heare him blaspheme and raile on Christ he can by no meanes beare it But howsoeuer his owne griefe was great and paine grieuous he seemeth to neglect all and falleth to the rebuking of his fellow sinning against God this will a gratious heart do And wo to that man that can with patience heare God dishonoured that is not affected with the sinnes of other men such are farre enough from the worke of grace and conuersion and from that Christian compassion that ought to be in vs towards others to saue a soule to couer a multitude of sinnes or to free themselues from the sinnes of
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
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
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
go about to reedifie that cursed Citie That he should lay the foundation in the bloud of his eldest sonne and reare vp the gates thereof in the bloud of his youngest sonne What though this Iudgement seemed to be forgotten many hundred yeares did not the Lord make the same good afterwards in Hiel 1. King 16.34 And so likewise concerning the Prince of Samariah that would not beleeue the Prophet touching that plentie the Lord would giue in that City 2. King 7. the iudgement threatned for his incredulitie was afterwards inflicted vpon him Though the Lord bee full of lenitie to keepe off his hand a long time from the wicked yet all his iudgements shall bee accomplished in their season and in the end the Lord will pay them home For whatsoeuer hee hath said in his Word shall surely come to passe Though it go well with the wicked a while and they flourish like a greene Palme-tree though their Cow calue in due season though they haue riches and leaue Inheritances to their babes yet there is a day of reckoning when all things that God hath threatened shall be accomplished Reas 1 And the reason hereof may be drawne from the vnchangeablenesse of Gods nature Mal. 3.6 I am the Lord and change not Cursed Balaam can acknowledge this truth perceiuing in himselfe how hee was led by an ouer-ruling hand to blesse Gods people when hee faine would haue cursed them God is not saith he as man that he should lye Num. 23.19 neither as the sonne of man that he should repent Hath he said and shall he not do it hath he spoken and shall he not accomplish it Hee is saith Iob of one minde and who can turne him Iob 23.13 He doth what his minde desireth Secondly God is a God of Reas 2 power able of himselfe to performe and bring to passe whatsoeuer the purpose of his will is for which cause he is called the God of might able to do whatsoeuer hee will in heauen and earth So saith God of himselfe to Abraham I am God all-sufficient Gen. 17.1 The same saith he to Iacob Gen. 35.11 I am God all-sufficient grow and multiply Our Sauiour Christ saith Mat. 19.26 With God all things are possible Most plentifull be the places that commend vnto vs the power of God and all to shew that nothing can hinder him from executing the purpose of his owne will Vse 1 Seeing then that there is such an vndoubted certaintie in Gods Word both in respect of his promises made vnto the godly as also in respect of his threatnings denounced against the wicked This may serue for ground of singular comfort vnto the godly For hereupon may they stay themselues in a comfortable expectation of all those promises he hath made vnto them in his Word How many prophecies and promises hath the Lord already fulfilled for his Church and people which were neither in the power of Sathan nor in the craftie deuices of wicked men to make frustrate Such as are the manifestation of Christ in the flesh the calling of the Gentiles c. So shal it be touching all those promises that are not yet accomplished Such as are The calling of the Iewes what though now they be cut off for a time through their vnbeleefe Rom. 11. God hath promised to graft them in againe and he will make good his promise The ouerthrow of Antichrist That hath made all Nations drunke with the wine of her fornication What though now she sit as a Queene and saith I shall see no more sorrow God will bring her plagues vpon her in that day when he will visit her in wrath and render vengeance vpon her for all her spirituall whoredomes she hath committed and innocent bloud of the Saints she hath shed The resurrection of our bodies what though now they moulder to ashes and taste of corruption they shall not perish in corruption but the Lord Iesus shall raise them vp in the last day and make these vile bodies of ours like vnto his glorious body The comming of Christ to iudgement What though the cursed Atheists of the world say Where is the promise of his coming for since the beginning all things continue alike 2. Pet. 3.4 Yet the day of the Lord will come as a Thiefe in the night And hee that hath promised to come will come and will not tarry Yea for whatsoeuer we haue a promise say I know whom I haue beleeued 2. Tim. 1.12 His word is vnchangeable as himselfe is who is truth it selfe and cannot lye Vse 2 And as this yeelds matter of comfort and consolation vnto the godly in the vndoubted expectation of his promises that are yet to come So serues it also to set out vnto vs the miserie of all wicked and vngodly men euery impenitent and hard-hearted sinner for God will not dally with vs but will in time make good all his threatnings hee hath denounced against sinne and sinners for God is vnchangeable true in the one as in the other he tendereth his Iustice as he regardeth his mercy Oh the miserie of euery impenitent and hard-hearted sinner that lieth in sinne and so vnder the curses of the Law hee is as sure one day to partake of the same as if he were vnder them already And indeed if the question were asked what difference there were betwixt the damned in hell and the impenitent on earth I know none other but this the one is a reaping the reward of sinne the other is a heaping vp of wrath against that day the certaintie of iudgement is to them both alike O that all wicked and vngodly men could but see their happinesse that that day is not yet come vpon them but that the Lord doth yet affoord them a season of grace and time to repent in and that they would remember Solomons Prouerbe A prudent man foreseeth the euill Pro. 12.3 and hideth himselfe It is righteousnesse that deliuereth from death Whereas Riches auaile not in the day of wrath Pro. 11.4 nor no outward thing can profit in the euill day Text. Verily I say vnto thee As Christ was pleased to compassionate this man in this time of his miserie pardoning his sinnes and receiuing him into fauour so he would haue him perswaded of his loue herein and no way to doubt or question the truth of his promise Verily I say vnto thee Gods children as they haue Doct. 3 Gods Word to assure them of the pardon of their sinnes vpon their repentance Godly must labor to be perswaded of Gods loue towards them so it is his pleasure that they should beleeue the same his promises vnto life and saluation and no way to doubt of the truth thereof This is the tenure of that couenant of grace God makes with his Church This shall bee my couenant Ier. 31.33.34 I will make with the House of Israel after those dayes saith the Lord I will put my
beleeued in him Ioh. 1.12 to them gaue he this power to be made the sonnes of God euen to them that beleeue on his name And againe We are saued by faith No man can haue the spirit of adoption that wants faith to beleeue Now for the obtayning of this grace of sauing faith the ordinary meanes is the preaching of the Word Rom. 10.17 faith commeth by hearing and the Gospell is called the word of faith vpon that then wee are to attend with all care and diligence as we looke to get faith and so consequently the saluation of our owne soules Vse 2 Secondly the Apostle giues this note how to know our adoption and so consequently whether wee be in the state of saluation or not Rom. 8.16 His spirit beareth witnesse to our spirit that we are the sonnes of God Now concerning this testimony of Gods spirit I will not make my selfe so skilfull to define what it is it is better felt then exprest The Prophet cals it The hearing of a voyce behinde vs Esa 38.21 whereby the heart comes to be perswaded of it reconciliation with God But how shall I know that my perswasion is not presumption Quest There be two speciall markes whereby we may distinguish betwixt them Ans First that vndoubtedly is the voyce of Gods spirit when comfort and assurance is felt in the heart after such time as the heart hath first beene humbled and cast downe in the sight and sence of sinne Psal My heart saith Dauid is as waxe it is molten in the middest of my body for in the time of a mans securitie when hee hath little or no apprehension of sinne then for a man to hope well and to conclude of his owne saluation is no strange thing nothing is more vsuall in the world amongst meer naturall men that neuer felt the smart of sinne then to bragge and boast of this assurance of saluation but alas they raise vp this building but vpon a sandy foundation which will neuer stand in the time of tryall for it is Gods manner of dealing vsually in this work of mans saluation to lay full low whom hee intendeth to aduance full high by sorrow to bring them vnto ioy by death to bring them vnto life and by their humiliation for sinne to bring them to glory so that when a man hath once truely felt the smart of sinne when a man hath once combated with Gods wrath and the terrors of hell haue possessed his soule here is a good foundation to build the hope of heauen vpon for humiliation is the ground of exaltation and after this to stay a mans selfe vpon the promise of God in Christ is vndoubtedly the voyce of Gods spirit a token of true comfort and a note of true ioy Secondly when comfort ariseth Vse 2 from the comfortable vse of the meanes God himselfe hath appointed such as are the preaching of the Word the reuerent vse of the Sacrament prayer reading of the Scripture meditation c. for the Lord is euer a maintainer of that course which hee himselfe hath sanctified and set apart to the same end so then try thy assurance thus hath it beene layd in godly sorrow for sinne hast thou attended the poasts of the Lords Sanctuary c. This is vndoubtedly the voyce of Gods spirit and not of presumption But if on the contrary part thou neuer yet feltest such griefe of heart for sinne thy conscience did neuer yet torment thee in the sight and sence of sinne neither hast thou euer had any delight in the Lords Sabbaoths nor the duties of holinesse c. O deceiue not thy own soule thy hope of heauen of eternall life and saluation is meere presumption and no true assurance Text. Thou shalt be with me 2 To whom The next thing wee are to obserue is the person to whom the promise is madâ— and that is the Penitent that had confessed a good confession and hâ—d giuen so good testimony of his faith in Christ acknowledging his deitie at this time when all the world despised him and resting on him alone for life and saluation to him is the promise made Thou shalt be with me Whence we may note first of Doct. 1 all The prayers of the godly very effectuall with God The wonderfull force of the prayers of the godly how powerfull and effectuall the same are with God Such as lay a good foundation in humiliation for sin and haue laboured by true repentance their reconciliation with the Almightie these are they that preuaile most of all with God in prayer See we this in the example of this poore Penitent who hauing giuen good testimonie of his true repentance and conuersion vnto God how powerfull is he in prayer what a gratious answer doth the Lord giue vnto him Verily thou shalt bee with me The best way to haue our wills satisfied and our requests granted is to be godly for to such is the promise made Psal 145.18.19 God is neare to all that call vpon him yea to all that call vpon him in truth Hee will fulfill the desires of those that feare him he also will heare their cry and will helpe them We may see this in the Lords mercifull dealing with the people of Israel who being sore oppressed by the Canaanites who tooke of them prisoners they humbled themselues and besought the Lord and the Text saith The Lord heard the voyce of Israel Num. 21.3 Yea the Lord to testifie that his readie disposition to hâ—are and to grant the prayers of his seruants declareth by his Prophet saying Before they call I will answer Isa 65.24 and whilest they speake I will heare Thus Dauid Psal 120.1 I called vpon the Lord in trouble and he heard me The faithfull being suters vnto God are alwayes sure of good successe yea many times aboue that they aske or thinke as wee shall see hereafter in this Penitent that the Angell telleth Cornelius a godly man Act. 10.4 that his praiers were heard Yea the more Gods people can get their hearts to be broken and humbled in the sence of their sinnes the more powerfull and effectuall are their prayers with God A broken and contrite heart Psal 51.17 O God thou wilt not despise This Dauid found by comfortable experience in himselfe that when in the pride of his heart hee had numbred the people for whose sinne the Lord sent that grieuous plague vpon them When hee humbled himselfe before the Lord confessed his sinne 1. Chron. 21.17.27 It is I that haue sinned But what haue these sheepe done How suddenly vpon this did the Lord command the Angell to put vp his sword When Israel was in great affliction and distresse still They cried vnto the Lord in their troubles and the Text saith Psal 107.10 He deliuered them out of their distresse How powerfull were the prayers of Moses against the Amalekites Exod. 17. that Israel preuailed all the while
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